HYMNS  OF  THE  FAITH 


Xibvis 


ARTHUR  CHARLES  MARCH 

' 


....L^~ 


CONSEC.  Xo....~  ...  SECTION 


(DHAMMAPADA) 


TRANSLATED  FROM  THE  PALI 


ALBERT  J.  EDMUNDS 


LONDON 

KEGAN  PAUL,  TRENCH,  TRUBNER  A  CO.,   LTD. 
1902 


TRANSLATION  COPYRIGHTED 

BY 

THE  OPEN  COURT  PUBLISHING  Co. 
1902. 


DEDICATED 
TO    MY    FRIENBS 

BUNFORD  AND  ELLA  SAMUEL 

OF  MOUNT  AIRY,  PHILADELPHIA 

AS  WHOSE  GUEST 

I  TRANSLATED  THE  GREATER  PART 
OF  THIS  BOOK 


CONTENTS. 


CHAPTER  PAGE 

Translator's  Introduction vii 

Chinese  Introduction xi 

I.  Antitheses i 

II.  Earnestness 6 

III.  The  Heart 9 

IV.  Flowers 12 

V.  Fools            16 

VI.  The  Pandit  (or  Scholar) 19 

VII.  TheArahat 22 

VIII.  Thousands 25 

IX.  Evil 29 

X.  The  Rod 32 

XI.  Old  Age 36 

XII.  Oneself 39 

XIII.  The  World 42 

XIV.  The  Buddha 45 

XV.  Happiness 49 

XVI.  Pleasure 52 

XVII.  Anger 55 

XVIII.  Banes 58 

XIX.  The  Just 62 

XX.  The  Way 66 

XXI.  Miscellany 70 

XXII.  Hell 74 

XXIII.  The  Elephant 77 

XXIV.  Thirst 80 

XXV.  The  Monk .     .  85 

XXVI.  The  Brahmin 90 

Glossary 99 

Postscript 106 

General  Index 107 


INTRODUCTION. 

THIS  ancient  anthology  of  Buddhist  devotional 
poetry  was  compiled  from  the  utterances  of  Gotamo 
and  his  disciples ;  from  early  hymns  by  monks ;  and 
from  the  popular  poetic  proverbs  of  India.  Several 
of  the  Dhammapada  verses  are  found  in  the  Hymns 
by  Monks,  a  book  of  the  sacred  Pali  Canon.  Others 
are  found  scattered  throughout  that  Canon,  in  all  its 
main  collections  of  Discourses,  and  four  even  in  the 
Books  of  Discipline ;  while  we  encounter  yet  others  in 
the  national  Epic  of  India  and  in  the  Law-Book  of 
Manu,  which  is  the  Hindu  Deuteronomy.  These  last 
are  written  in  classical  Sanskrit;  but  as  Pali  is  a 
popular  idiom  thereof,  but  little  change  is  needed  to 
turn  a  stanza  from  one  tongue  to  the  other — no  more 
than  to  Anglicise  the  Hallowe'en  of  Burns.  Not  only 
in  the  pure  Sanskrit  of  the  Brahmin  classics  do  we 
find  stray  lines  of  our  Hymns,  but  in  the  corrupt 
Sanskrit  of  later  Buddhist  literature,  which  arose  in 
the  valley  of  the  Ganges  during  the  two  centuries 
preceding  the  Christian  era.  Moreover,  some  frag- 
ments of  Buddhist  verse  found  in  Chinese  Turkestan, 
and  dating  from  very  early  times,  contain  stanzas 
known  to  the  Dhammapada,  but  written  in  a  debased 
Prakrit  or  provincial  dialect. 

In  these  various  forms — Pali,  Sanskrit  and  Prakrit,1 

IThe  Tibetans  relate  that  the  Buddhist  Scriptures  were  handed  down  in 
Sanskrit  and  three  dialects. 


viii  INTRODUCTION. 

— the  sacred  books  were  recited  in  Buddhist  mon- 
asteries, from  Ceylon  to  Afghanistan,  for  four  hundred 
years,  until,  about  40  B.  C.,1  they  began  to  be  written  ; 
at  first  in  Ceylon  alone,  but  afterwards  wherever  the 
religion  went.  A  Chinese  account,  however,  says  that 
the  Book  of  Discipline  was  copied  in  the  second 
century  B.  C.,  from  an  older  archetype.  In  the  early 
Christian  centuries  the  Hymns  were  taken  to  China, 
to  Cambodia,  and  still  later  to  Burmah,2  Japan,  Tibet 
and  Siam.  We  have  at  least  one  version  in  Chinese 
which  sticks  quite  close  to  the  Pali,  though  adding 
new  selections.  Besides  this  true  translation,  the 
Chinese  have  produced  varied  recensions  (just  as  the 
early  Christians  with  the  Clementines)  which  deal 
very  freely  with  the  matter.  At  the  same  time,  the 
Chinese  had  an  historical  and  critical  sense  which  was 
lacking  in  the  Hindus,  and  they  knew  the  difference 
between  a  faithful  and  a  licentious  textual  form.  We 
have  appended  to  this  introduction  the  Chinese  preface 
translated  by  Beal,  the  quaint  statements  of  which  will 
bear  out  what  we  are  saying,  and  throw  light  also  upon 
the  religious  mind  of  China,  which  is  not  essentially 
different  from  our  own. 

As  our  collection  of  Hymns  is  a  series  of  extracts, 
it  is  possible  that  it  was  not  compiled  until  after  the 
age  of  writing.  So  the  Chinese  Preface  would  make 
it  appear ;  but  Hindu  literary  habits  and  ours  are  so 
different,  that  we  cannot  be  sure  of  th'.s.  The  Chinese 
in  other  accounts  even  give  the  name  of  the  compiler, 
Dharmatrata;  and  some  indications  seem  to  point  to 
the  first  century  before  Christ  as  his  date.  But  this 

1  Kern's  corrected  date. 

2  There  was  apparently  a  mission  to  Burmah  in  the  third  century  B.  C., 
but  we  cannot  prove  its  continuity. 


INTRODUCTION.  ix 

is  uncertain.  We  do  know,  however,  both  from  the 
Pali  Monkish  Hymn-Book,  and  from  the  Tibetan  his- 
torian, that  hymn-writers  flourished  during  the  third 
century  that  followed  the  demise  of  Gotamo,  as  well 
as  earlier. 

The  first  printed  edition  of  the  Dhammapada  was 
made  in  972,  when  the  Chinese  recension  of  the  Bud- 
dhist Scriptures  and  their  concomitant  literature  was 
first  printed.  The  Pali  original  was  destined  to  be 
printed  at  last  by  a  Christian  scholar  at  Copenhagen 
in  1855,  when  Vincent  FausbolPs  edition  was  also  the 
first  Pali  text  to  be  printed  in  Europe.1  It  is  from  this 
veteran  scholar's  second  edition  (London,  1900)  that 
our  present  translation  has  been  made.  Much  help 
has  been  derived  from  the  Latin  translation  of  Faus- 
boll  which  accompanies  his  text ;  from  the  English  of 
Max  Miiller  (Sacred  Books  of  the  East,  Vol.  X. :  Ox- 
ford, 1 88 1 ;  second  edition,  iSgS)2;  and  from  the 
French  of  Fernand  Hu  (Paris,  i878.)  I  have  not  had 
the  fortune  to  see  the  German  of  Weber  or  the  English 
of  James  Gray.  The  literal  Latin  of  FausbSll  is 
especially  valuable.  For  further  information,  and  for 
the  various  meanings  of  the  term  Dhammapada,  we 
refer  the  reader  to  Max  Muller's  Introduction  to  his 
translation.  Our  own  rendering  of  the  word  is  based 
upon  Stanzas  44  and  102  of  the  work  itself,  and  upon 
the  understanding  thereof  among  the  Hindu  monks 
who  took  the  book  to  China.3 

1  Spiegel's  Anecdota  P&lica  (1845)  were  extracts. 

2  First  published  in  1870. 

3In  Numerical  Collection  IV.,  29,  Dhamtnapad&ni  (the  plural  of  Dham- 
mapada) means  the  "  feet  of  religion."  Its  four  feet  are  :  not  coveting,  not 
bating,  right  collectedness,  and  right  trance.  In  Sutta  Nipato  87,  Dhamma- 
pada seems  to  mean  "path  of  religion"  ;  but  Fausbb'll  here  spells  it  with  a 
capital,  and  it  looks  as  if  our  Dhammapada  book  were  being  mentioned. 
This,  however,  is  unlikely. 


x  INTRODUCTION. 

If  ever  an  immortal  classic  was  produced  upon  the 
continent  of  Asia,  it  is  this.  Its  sonorous  rolls  of 
rhythm  are  nothing  short  of  inspired ;  and,  while 
sticking  to  an  almost  literal  translation,  I  have  tried 
to  convey  some  flavour  of  the  original  by  using  an 
archaic  and  poetic  style.  Perhaps  it  is  too  ambitious 
a  wish  to  hope  to  naturalize  in  English  this  Buddhist 
Holy  Writ,  as  the  King  James  version  has  naturalized 
the  Christian  ;  but  if  I  fail  some  one  else  will  succeed. 
No  trite  ephemeral  songs  are  here,  but  red-hot  lava 
from  the  abysses  of  the  human  soul,  in  one  out  of  the 
two  of  its  most  historic  eruptions.  These  old  refrains 
from  a  life  beyond  time  and  sense,  as  it  was  wrought 
out  by  generations  of  earnest  thinkers,  have  been  fire 
to  many  a  muse.  They  burned  in  the  brains  of  the 
Chinese  pilgrims,  who  braved  the  blasts  of  the  Mon- 
golian desert,  climbed  the  cliffs  of  the  Himalayas, 
swung  by  the  rope-bridge  across  the  Indus  where  it 
rages  through  its  gloomiest  gorge,  and  faced  the 
bandit  and  the  beast,  to  peregrinate  the  Holy  Land  of 
their  religion,  and  tread  in  the  footsteps  of  the  Master. 
Verses  were  graven  on  the  walls  of  august  temples  at 
the  command  of  Hindu  emperors  who  abolished  capital 
punishment,  mitigated  slavery,  and  established  hos- 
pitals for  men  and  animals,  under  the  sway  of  this 
marvellous  cult;  and  by  Ceylon  monarchs  whose 
ruined  reservoirs,  as  large  as  lakes,  astonish  us  among 
the  wonders  of  antiquity.  And  to-day,  after  twenty 
centuries  of  Roman  and  Christian  culture,  they  have 
won  the  admiration  of  Europeans  and  Americans  in 
every  seat  of  learning,  from  Copenhagen  to  the  Cam- 
bridges,  and  from  Chicago  to  St.  Petersburgh. 

ALBERT  J.  EDMUNDS. 

Historical  Society  of  Pennsylvania :  September,  1901. 


FA-KHHU-KING  TSU. 

(CODEX  i.) 

PREFACE  TO  THE  SUTRA  CALLED  FA-KHEU.1 
(LAW-VERSES:  DHAMMAPADA). 

The  verses  called  Dhammapada  {Tan-poK)  are 
selections  from  all  the  Sutras.  The  expression  Tan 
means  law,  and  the  word  poh  means  verse  or  sentence. 
There  are  various  editions  (or  arrangements)  of  this 
Dhammapada  Sutra.  There  is  one  with  900  verses, 
another  with  700,  and  another  with  500. 2  Now  the 
word  for  verse,  or  Gatha,  signifies  an  extract  from  the 
Scriptures  arranged  according  to  metre.  These  are 
the  words  of  Buddha  himself,  spoken  as  occasion 
suggested,  not  at  any  one  time,  but  at  various  times, 
and  the  cause  and  end  of  their  being  spoken  is  also 
related  in  the  different  Sutras.  Now  Buddha,  the  All- 
wise,  moved  by  compassion  for  the  world,  was  man- 
ifested in  the  world,  to  instruct  men  and  lead  them 
in  the  right  way.  What  he  said  and  taught  has  been 
included  in  twelve3  sorts  of  works.  There  are,  how- 

iTranslated  from  the  Chinese  by  Samuel  Beal,  and  reprinted  from  his 
edition  of  the  Parable  Recension  of  the  Chinese  Dhammapada :  London, 
1878.  [The  notes  are  mine.  A.  J.  E.] 

2Beal  points  out  that  these  are  round  numbers.  The  last  is  identical 
with  the  Pali  number  of  verses,  423.  For,  in  Buddhist  usage,  500  means  the 
fifth  hundred.  So,  when  the  Chroniclers  tell  us  that  the  Vesali  schism  took 
place  a  hundred  years  after  the  Master's  death,  we  know  that  they  mean 
some  time  during  the  first  Buddhist  century. 

3The  twelve  Ang&ni  or  Subjects  of  the  Buddhist  Canon,  in  the  Pali  re- 
cension nine.  They  represent  the  oldest  arrangement  of  the  Scriptures. 


xii  FA-KHEU-KING  TSU. 

ever,  other  collections  containing  the  choice  portion 
of  his  doctrine,  such,  for  instance,  as  the  four  works 
known  as  the  Agamas.1  After  Buddha  left  the  world, 
Ananda  collected  a  certain  number  of  volumes2  in 
each  of  which  the  words  of  Buddha  are  quoted, 
whether  the  Sutra  be  large  or  small,  with  this  in- 
troductory phrase:  "Thus  have  I  heard."  The  place 
where  the  sermon  was  preached  is  also  given,  and  the 
occasion  and  circumstances  of  it.  It  was  from  these 
works  that  the  Shamans,  in  after  years,3  copied  out 
the  various  Gathas, — some  of  four  lines,  some  of  six 
lines, — and  attached  to  each  set  a  title  according  to 
the  subject  therein  explained.  But  all  these  verses, 
without  exception,  are  taken  from  some  one  or  other 
of  the  accepted  Scriptures,  and  therefore  they  are 
called  Law-verses  (or  Scripture  extracts),  because 
they  are  found  in  the  Canon. 

Now  the  common  edition  used  by  the  people 
generally  is  the  one  with  700  Gathas.  The  meaning 
of  these  Gathas  is  sometimes  very  obscure  (deep), 
and  men  say  that  there  is  no  meaning  at  all  in  them. 
But  let  them  consider  that,  as  it  is  difficult  to  meet 
with  a  teacher  like  Buddha,  so  the  words  of  Buddha 
are  naturally  hard  of  explanation.  Moreover,  all  the 
literature  of  this  religion  is  written  in  the  language  of 
India,  which  widely  differs  from  that  of  China, — the 

IThe  Four  Collections  of  Stltras  (Pali  Suttas]  or  Discoures.  The  differ- 
ent sects  agree,  in  the  main,  as  to  the  Four,  but  differ  about  the  contents  of 
the  Fifth,  which,  in  the  Pali,  contains  the  Dhammapada.  Even  the  sect 
which  has  transmitted  the  Pali  Canon  does  not  treat  the  Fifth  or  Short  col 
lection  consistently  ;  for,  while  the  Majjhima  reciters  canonise  it,  the  older 
Digha  reciters  put  it  in  the  Abhidhammo,  which  is,  from  the  catholic  stand- 
point, uncanonical. 

2  The  Chinese  who  had  had  written  books  for  so  many  centuries,  natu- 
rally imagined  that  the  SQtras  were  written  from  the  first. 

3 Deal  elsewhere  translates  this:  "in  after  ages." 


FA-KHEU-KING  TSU.  xiii 

language  and  the  books,  in  fact,  are  those  of  the  Devas 
(Heaven).  So  to  translate  them  faithfully  is  not  an 
easy  task. 

The  present  work,  the  original  of  which  consisted 
of  500  verses,  was  brought  from  India  in  the  third 
year  of  the  reign  of  Hwang-wu  (A.  D.  223),*  by  Wai- 
chi-lan,  and,  with  the  help  of  another  Indian  called 
Tsiang-im,  was  first  explained,  and  then  translated 
into  Chinese.  On  some  objection  being  made  as  to 
the  inelegance  of  the  phrases  employed,  Wai-chi-lan 
stated  "that  the  words  of  Buddha  are  holy  words,  not 
merely  elegant  or  tasteful,  and  that  his  law  is  not  de- 
signed to  attract  persons  by  its  pleasing  character, 
but  by  its  deep  and  spiritual  meaning." 

Finally,  the  work  of  translation  was  finished,  and 
afterwards  thirteen  additional  sections  added,  making 
up  the  whole  to  752  verses,  14,580  words,  and  head- 
ings of  chapters  thirty-nine.2 

1  In  his  Abstract  of  Four  Lectures  on  Buddhist  Literature  in  China  (Lon- 
don, 1882,  p.  8)  Beal  says  that  the  Dhammapada  was  translated  in  China  be- 
tween A.  D.  149  and  171.    But  he  did  not  know  whether  this  version  was  ex- 
tant. 

2  Of  these  thirty-nine  chapters,  Nos.  9  to  32,  and  34  and  35,  agree  in  titles 
with  the  twenty-six  chapters  of  the  Pali,  and  in  the  same  order.  Beal  assures 
us  that  not  only  the  titles,  but  the  text  is  identical  in  that  early  Chinese  ver- 
sion, except  for  some  additions.    Chapters  7,  8,  16  and  19,  however,  contain 
the  same  number  of  stanzas  as  the  Chinese;  while  most  of  the  rest  are 
added  to,  the  number  of  extra  stanzas  ranging  from  one  only  in  Chapters  3 
and  4,  to  twelve  in  Chapter  17.    Chapters  18  and  21  have  two  verses  less  in 
the  Chinese,  and  Chapter  26  one  less.    It  is  to  be  regretted  that  Beal  chose 
the  Parable  Recension  for  translation  instead  of  the  earlier  and  truer  ver- 
sion, and  thereby  brought  forth  the  disparaging  comparison  made  by  Rhys 
Davids,  in  his  Hibbert  Lectures,  between  that  recension  and  the  PSli.    Let 
us  hope  that  Teitaro  Suzuki  will  give  us  the  earliest  Chinese  version  obtain- 
able, whether  that  of  the  third  century  or  that  of  the  second. 


I.  ANTITHESES. 

1.  Creatures  from  mind  their  character  derive, 
Mind-marshalled  are  they,  and  mind-made  : 
If  with  a  mind  corrupt  one  speak  or  act, 
Him  doth  pain  follow, 

As  the  wheel  the  beast  of  burden's  foot. 

2.  Creatures  from  mind  their  character  derive, 
Mind-marshalled  are  they,  and  mind-made : 
If  with  pure  mind  one  speak  or  act, 

Him  doth  happiness  follow, 

Even  as  a  shadow  that  declineth  not. 

3.  "He  abused  me,  beat  me, 
Overcame  me,  robbed  me  ! " 
Those  with  such  thoughts  imbued 
Have  not  their  anger  calmed. 

4.  "He  abused  me,  beat  me, 
Overcame  me,  robbed  me  ! " 

Those  not  with  such  thoughts  imbued 
Have  their  anger  calmed. 

5.  Not  indeed  by  anger 

Are  angers  here  calmed  ever : 


I  HYMNS  OF  THE  FAITH. 

By  meekness  are  they  calmed. 
This  is  an  ancient  doctrine. 

6.  The  many  know  not 
That  we  here  must  end  ; 
But  those  who  know  it 
Have  their  quarrels  calmed. 

7.  The  man  who  dwelleth  contemplating  pleasure, 
With  faculties  incontinent, 

In  food  immoderate, 
Slothful,  weak  of  will, 
Him  surely  Maro  overthrows, 
As  wind  a  weakling  tree. 

8.  The  man  who  dwelleth  unregarding  pleasure, 
With  faculties  thoroughly  continent, 

In  food  moderate,  having  faith,  of  strenuous  will 
Him  Maro  no  more  overthroweth 
Than  wind  a  stony  mount. 

9.  He  who,  from  Depravities  not  free, 
Would  don  the  yellow  garb, 

Void  of  temperance  and  truth, 
Is  not  worthy  of  the  yellow. 

10.   But  he  who  hath  spewed  out  Depravities, 
And  is  well  grounded  in  morals, 
With  temperance  and  truth  endowed, 
He  indeed  is  worthy  of  the  yellow. 


HYMNS  OF  THE  FAITH,  3 

11.  Those  who  imagine   the   essential  in  the  non- 

essential, 

And  see  the  non-essential  in  the  essential, 
They  arrive  not  at  the  essential ; 
They  are  in  the  realm  of  false  resolve. 

12.  But  those  who  know  the  essential  and  the  non 

essential 

To  be  what  they  are, 
They  at  the  essential  do  arrive ; 
They  are  in  the  realm  of  Right  Resolve. 

13.  Even  as  rain 

An  ill-thatched  house  doth  penetrate, 

So  penetrateth  passion 

An  heart  ill-trained  in  thought. 

14.  Even  as  rain  doth  penetrate  not 
A  well-thatched  house, 

So  passion  penetrateth  not 

An  heart  well-trained  in  thought. 

15.  He  sorroweth  here, 

He  sorroweth  hereafter ; 

Bothwise  doth  sorrow  the  evil  doer : 

He  sorroweth,  he  mourneth, 

When  he  seeth  his  own  deed's  foulness. 

1 6.  He  rejoiceth  here, 

He  rejoiceth  hereafter, 


I  HYMNS  OF  THE  FAITH. 

Bothwise  rejoiceth  the  doer  of  good : 
He  rejoiceth,  he  doubly  rejoiceth, 
When  he  seeth  his  own  deed's  clarity. 

17.  He  is  tortured  here, 

He  is  tortured  hereafter, 
Bothwise  is  tortured  the  evil  doer  ; 
He  is  tortured  by  the  thought : 
"'Twas  I  who  did  that  wrong !" 
Still  more  is  he  tortured, 
When  to  perdition  gone. 

18.  Here  is  he  glad,  hereafter  glad, 
The  doer  of  good  is  bothwise  glad ; 
He  is  glad  at  the  thought : 
"Twas  I  who  did  that  good !" 
Still  more  is  he  glad 

When  gone  to  Bliss. 

19.  Should  one  recite  a  portion  large, 

Yet  not  a  worker  be,  but  a  careless  man, 
He  is  like  a  cowherd  counting  others'  kine, 
And  hath  no  part  in  the  philosophic  life. 

20.  Should  one  recite  a  little  portion  of  Doctrine, 
But  lead  a  life  according  thereunto, 
Renouncing  passion,  hate,  stupidity, 

Truly  knowing,  with  heart  set  truly  free, 
Caring  for  naught  here  or  hereafter, 
He  hath  a  part  in  the  philosophic  life. 


HYMNS  OF  THE  FAITH. 


NOTES  TO  CHAPTER  I. 

i,  2.  The  word  "creatures"  translates  the  Pali  dhammd 
which  in  its  full  significance  has  no  equivalent  in  English.  In  the 
singular  (dhammo,  Sanskrit,  dharmas),  it  means  law,  truth,  re- 
ligion, doctrine  ;  and  as  an  adjective  ' '  spiritual "  as  opposed  to 
carnal.  It  is  derived  from  the  root  Dhar,  and  is  etymologically 
connected  with  the  Latin  forma  and  the  English  form,  denoting 
the  form  of  things,  and  the  law  that  determines  their  being.  In 
this  latter  sense,  FausbSll  renders  the  plural  dhammd  in  Latin  by 
naturce,  viz.,  things,  creatures,  beings,  types  of  being,  the  nature 
or  character  of  existences. 

The  opening  lines  of  the  first  and  second  stanzas  mean :  "All 
things  (viz.,  the  various  types  of  all  objects,  among  them  especially 
living  beings)  derive  from  mind  the  principle  that  determines  their 
character  and  rules  their  nature."  Fausboll  translates  it :  Natures 
a  mente  principium  ducunt. 

The  Japanese  commentator  explains  the  sentence  by  stating 
that  things  have  ' '  Kokorowo  shuto  shite,  "i.e.,  "  mind  as  if  it  were 
their  master."  The  Chinese  translator  renders  the  term  manas  by 
hsin,  "the  kernel  of  things,"  which  otherwise  means  "heart,  soul, 
mind,  intellect,  etc." 

Dr.  Carus  is  responsible  for  this  note  in  the  main,  and  also 
for  the  rendering  of  the  first  line  and  a  half. 

7.  Ma"ro,  the  Buddhist  Tempter,  is  not  purely  evil,  like  the 
Zoroastrian  and  Christian  Devil,  but  an  angel  in  good  standing; 
being  the  ruler  of  the  highest  sphere  of  devas,  immediately  below 
the  seraphic  iraAm^-heaven.  Karl  Neumann  considers  him  the 
equivalent  of  the  Greek  Pan. 

19,  20.  These  allusions  to  the  systematic  recitation  of  the  sacred 
lore  are  important.  Some  monks  were  required  to  learn  more 
others  less.  See  Max  Miiller's  note  here,  and  Stanzas  363 — 366 
below. 


II.  EARNESTNESS. 

21.  Earnestness  is  the  immortal  path, 
Carelessness  the  path  of  death ; 
The  earnest  do  not  die  ; 

'Tis  the  careless  who  are  like  unto  the  dead. 

22.  Those  who  know  this  distinctly, 
Pandits  in  earnestness, 
Rejoice  in  earnestness, 
Delighting  in  the  lot  of  the  elect. 

23.  These  meditative  ones,  persevering, 
Ever  strong  and  valiant, 

Being  wise,  attain  Nirvana, 
Yoga-calm  supreme. 

24.  The  glory  groweth 

Of  one  who  is  aroused  and  recollecting, 
Clean  of  deed,  considerate  in  his  doing, 
Restrained,  righteous  in  life,  and  earnest. 

25.  By  rousing  himself,  by  earnestness, 
Restraint  and  temperance, 

Let  the  wise  man  make  himself  an  island 
Which  no  flood  can  overwhelm. 


HYMNS  OF  THE  FAITH. 

26.  Unto  carelessness  are  yoked  the  fools, 
The  fellows  who  have  no  wisdom ; 
But  the  wise  man  guardeth  earnestness 
As  a  financier  his  wealth. 

27.  Let  none  to  carelessness  be  yoked, 
To  love's  delight  and  intimacy, 
For  the  earnest,  meditative  man 
Obtains  an  ample  joy. 

28.  When  the  pandit  putteth  away 
Carelessness  by  earnestness, 
Ascending  unsorrowing 

To  the  palace-roof  of  intellect, 

That  wise  one  looketh  on  a  sorrowing  race, 

Yea,  upon  fools, 

Even  as  a  mountaineer  upon  a  groundling. 

29.  Earnest  among  the  careless, 
Among  sleepers  wide  awake, 
The  wise  man  goeth  on  his  way, 

Like  a  swift  horse  leaving  the  laggard  behind. 

30.  By  earnestness  did  Indra  get 
The  lordship  of  the  gods  : 
Men  praise  the  earnest  man ; 
The  careless  is  ever  despised. 

31.  A  monk  delighting  in  earnestness, 
Or  of  carelessness  afraid, 


8  HYMNS  OF  THE  FAITH. 

Burning  every  fetter,  be  it  minute  or  big, 
Goeth  about  as  fire. 

32.  A  monk  delighting  in  earnestness, 
Or  of  carelessness  afraid, 
Is  not  liable  to  be  lost, 
Unto  Nirvana  nigh. 

NOTES  TO  CHAPTER  II. 

26.  I  translate  the  last  line  according  to  the  Prakrit  fragment 
from  Chinese  Turkestan.  This  is  a  case  where  an  ancient  version 
can  correct  corruption  of  the  text. 


III.  THE  HEART. 

33.  His  trembling,  fluctuating  heart, 

So  hard  to  guard,  so  hard  to  hold  in  check, 
The  wise  man  maketh  straight, 
As  a  fletcher  an  arrow. 

34.  Like  a  being  born  of  water 
And  thrown  upon  dry  land, 
Taken  from  house  and  home, 
This  heart  doth  flutter 

To  renounce  the  Tempter's  realm. 

35.  Hard  to  hold  in,  the  heart, 
Flighty,  alighting  where  it  listeth ; 
Good  the  taming  thereof : 

The  tamed  heart  bringeth  ease. 

36.  Hard  to  perceive  indeed, 

So  artful  is  the  heart,  alighting  where  it  listeth ; 

Let  the  wise  man  guard  it : 

The  guarded  heart  bringeth  ease. 

37.  Far-faring,  lone-going, 
Bodiless,  lying  in  the  cave, 


to  HYMNS  OF  THE  FAITH. 

Is  the  heart ;  and  they  that  bridle  it 

Shall  be  delivered  from  the  Tempter's  bonds. 

38.  The  intellect  of  the  wayward-hearted  one 
Who  knoweth  not  the  Gospel, 

Whose  calm  is  troubled, 
Grows  not  to  the  full. 

39.  To  him  whose  heart  runs  not  away, 
Whose  thought  is  not  perplexed, 

Who  hath  renounced  both  merit  and  demerit : 
Unto  him,  the  watchful,  there  is  no  fear. 

40.  Knowing  that  this  body  is  like  a  potter's  vessel, 
Stablishing  this  heart  like  a  fort, 

Subjugate  the  Tempter  with  the  sword  of  in- 
tellect ; 

And  when  he  is  conquered,  guard  him, 
And  be  without  abode. 

41.  Ere  long,  alas  !  this  body 
On  the  earth  will  lie, 
Despised,  of  consciousness  bereft, 
E'en  as  a  useless  log. 

42.  Whate'er  a  foeman  to  a  foe  may  do — 
The  wrathful  to  the  wrathful— 

The  ill-directed  heart  can  do  it  worse. 

43.  What  neither  mother  nor  father, 
Nor  other  kinsfolk  can  do 


HYMNS  OF  THE  FAITH.  u 


A  rightly  directed  heart 
Can  do  better. 


NOTES  TO  CHAPTER  III. 

Chapter  III.,  Title.     Citta  is  the  emotional  mind,  i.  e.   "the 
heart."     (Rhys  Davids.)    Cf.  the  New  Testament  tiiavoia. 

37.  Sutta-Ni$&to  772   makes    ' '  the  cave "  mean  the  body. 
(Fausboll.) 

38.  The  term  "gospel"  (saddhammo)  is  a  genuinely  Bud- 
dhist conception.     See  Glossary. 


IV.  FLOWERS. 

44.  Who  shall  conquer  this  earth 
And  Hades  and  the  angel-world  ? 

Who  shall  cull  the  well-taught  Dhammapada, 
Even  as  an  expert  a  flower  ? 

45.  A  disciple  shall  conquer  the  earth 
And  Hades  and  the  angel- world ; 

A  disciple  shall  cull  the  well-taught  Dhamma- 
pada, 
Even  as  an  expert  a  flower. 

46.  Knowing  this  body  to  be  like  foam, 
Supremely  understanding  its  nature  of  mirage, 
Breaking    the    flower-pointed    [arrows]    of   the 

Tempter, 
Let  him  arrive  at  non-vision  of  Death's  king. 

47.  A  man  who  culleth  flowers 
With  mind  distraught 
Doth  Death  bear  off 

As  a  flood  the  sleeping  village. 

48.  A  man  who  culleth  flowers 
With  mind  distraught 


HYMNS  OF  THE  FAITH.  13 

The  Ender  subjugates 

While  yet  with  lusts  unsatisfied. 

49.  As  the  bee,  hurting  not  the  flower, 
Its  color  or  its  fragrance, 

Flieth  away  with  the  nectar, 
So  let  a  sage  live  in  a  village. 

50.  Not  others'  ways  perverse, 

Not  others'  done  or  undone  deed, 

But  his  own  deeds 

Done  and  undone  must  he  regard. 

51.  Like  the  delightsome  flower, 
Splendid  but  scentless, 

Is  the  fine-said  fruitless  word 
Of  him  that  doeth  not. 

52.  Like  the  delightsome  flower, 
Splendid  and  fragrant, 

Is  the  fine-said  fruitful  word 
Of  him  that  doeth. 

53.  As  from  an  heap  of  flowers 
Can  garlands  manifold  be  made, 

So  by  a  mortal,  when  he  once  is  born, 
Much  goodness  can  be  done. 


54.  Neither  against  the  v/ind 
The  scent  of  flowers 


I4  HYMNS  OF  THE  FAITH. 

Goeth,  nor  sandal  fragrance, 

Jasmine,  nor  rose-bay ; 

But  the  odor  of  the  genuine 

Doth  go  against  the  wind  : 

A  good  soul  pervadeth  every  clime. 

55.  Sandal-wood,  rose-bay, 
Lotus  and  aloes : 

Far  beyond  these  natural  scents 
Is  the  odor  of  virtue. 

56.  Mean  is  this  scent, 

Which  is  rose-bay  and  sandal-wood  ; 
But  the  odor  of  the  righteous  is  superb, 
And  is  wafted  to  the  gods. 

57.  The  Tempter  findeth  not  the  way  of  those 
Endowed  with  virtue,  living  earnestly, 
Emancipated  by  thorough  knowledge. 

58.  Even  as  on  a  rubbish-heap 
Thrown  upon  the  highway, 
A  lily  there  may  grow, 
Sweet-scented,  fine : — 

59.  So  among  the  rubbish  of  beings, 
Among  the  blinded  vulgar, 

The  disciple  of  the  fully  Enlightened  One 
Outshineth  [all]  by  intellect. 


HYMNS  OF  THE  FAITH.  15 


NOTE  TO  CHAPTER  IV. 

44,  45.  Max  Muller  translates  Dha.mma.pada  as  "path  of 
virtue,"  while  Hfl  has  "les  vers  de  la  Loi."  I  leave  it  untrans- 
lated :  it  is  the  title  of  our  present  hymn-book,  and  is  charged  with 
many  meanings.  See  verse  102. 


V.  FOOLS. 

60.  Long  the  night  unto  the  wakeful, 
Long  the  league  unto  the  weary ; 
Long  to  fools  is  transmigration, 

To  those  who  wot  not  of  the  Gospel. 

61.  If  the  traveller  meet  not 
With  his  better  or  his  equal, 

Let  him  make  his  lonely  journey  strong : 
With  a  fool  there  is  no  fellowship. 

62.  "These  sons  are  mine,  this  wealth  is  mine," 
The  fool  torments  himself  to  think, 

When  he  himself  is  not  his  own  : 

Much  less  the  sons,  much  less  the  wealth. 

63.  The  fool  who  knows  he  is  a  fool, 
A  pandit  is  at  least  in  this ; 

But  the  fool  who  thinks  himself  a  pandit, 
He  is  called  a  fool  indeed. 

64.  Should  a  fool  wait  upon  a  scholar  all  his  life, 
He  knoweth  the  Doctrine  no  more 

Than  a  spoon  the  taste  of  soup. 


HYMNS  OF  THE  FAITH.  17 

65.  Should  a  wise  man  wait  upon  a  scholar 
Even  for  a  moment, 

He  quickly  knoweth  the  Doctrine, 
As  the  tongue  the  taste  of  soup. 

66.  Fools  walk  unreflecting, 
With  themselves  for  enemies, 

Doing  an  evil  deed  which  hath  bitter  fruit. 

67.  Not  well  done  is  that  deed 
Which,  done,  torments  a  man ; 
The  reward  whereof  he  receiveth 
Weeping,  with  tearful  face. 

68.  But  that  deed  is  well  done 
Which,  done,  tormenteth  not : 
The  reward  whereof  he  receiveth 
Gladly  and  with  joy. 

69.  So  long  as  evil  ripeneth  not, 
The  fool  thinketh  it  honey ; 
But  when  ripeneth  the  evil, 
Then  suffereth  he  pain. 

70.  Month  after  month  the  fool 
May  feed  on  food  ascetic-wise, 
But  he  is  not  worth  a  tithe 

Of  those  who  weigh  the  Doctrine. 

71.  The  evil  deed  when  done 

Is  like  new-drawn  milk  which  turns  not : 


i8  HYMNS  OF  THE  FAITH. 

It  followeth  the  burning  fool, 
Like  fire  concealed  in  ashes. 

72.  And  when,  revealed  at  last, 

'  Tis  born  for  mischief  to  the  fool, 
His  fortune  it  destroyeth, 
And  cleaveth  his  head. 

73.  Unjust  repute  he  may  desire, 
Precedence  among  monks, 
Lordship  in  the  monasteries, 
And  honors  in  strange  families. 

74.  "Let  householders  and  hermits  both 
Deem  that  I  do  whate'er  is  done, 

To  me  alone  let  them  be  subject  in  everything, 
And  in  deeds  to  be  done  or  not." 
Such  is  a  fool's  imagination ; 
Desire  groweth,  and  eke  pride. 

75.  "One  is  the  way  that  leadeth  unto  gain ; 
Another  the  way  that  goeth  to  Nirvana": 
Supremely  understanding  this, 

A  monk  who  is  Buddha's  disciple 
Should  not  rejoice  in  honor, 
But  cultivate  seclusion. 

NOTE  TO  CHAPTER  V. 

70.  ' '  Ascetic-wise, "  literally  ' '  with  a  grass-point. "  "  Tithe  " 
is  literally  "sixteenth  part,"  but  this  is  for  metrical  effect  in  the 
Pali. 


VI.  THE  PANDIT  (OR,  SCHOLAR). 

76.  Should  one  see  a  revealer  of  treasures, 
Who  sheweth  what  to  shun, 
Reproving,  wise, 

Then  such  a  pandit  let  him  cultivate. 

'  Tis  better,  not  worse, 

For  him  that  cultivateth  such. 

77.  Let  him  exhort,  instruct,  deter  from  wrong : 
Dear  is  he  to  the  genuine,   but  hateful  to  the 

false. 

78.  Take  not  for  friends  the  wicked, 
Take  not  the  lowest  men; 
Cultivate  friends  who  are  good, 
Cultivate  the  best  of  men. 

79.  Drinker  of  Doctrine,  with  heart  serene, 
Peaceful  in  his  lying  down, 

The  pandit  rejoiceth  ever 

In  the  Doctrine  made  known  by  the  Elect. 

80.  Pipe-makers  lead  the  water, 
And  fletchers  carve  the  dart, 


20  HYMNS  OF  THE  FAITH. 

Carpenters  carve  the  wood, 
And  pandits  tame  themselves. 

81.  Even  as  a  solid  block  of  rock 
Is  not  shaken  by  the  wind, 

So  pandits  falter  not  mid  blame  or  praise. 

82.  E'en  as  a  lake,  deep,  still  and  clear, 
Pandits  are  still  when  listening  to  the  laws. 

83.  The  good  go  on,  whate'er  befall, 

The  genuine  prattle  not  in  lust  and  lusts ; 
When  touched  by  weal  or  woe 
Pandits  appear  no  different. 

84.  Not  for  his  own  or  others'  sake 

Son,  wealth  or  kingdom  one  should  wish  ; 

He    should    not    by    injustice    wish     his    own 

success, 
But  be  moral,  intelligent  and  just. 

85.  Few  among  men  the  mortals 
Who  arrive  at  yonder  shore  : 

The  rest  of  the  race  run  hither  and  thither  along 
the  bank. 

86.  Those  who  follow  the  Doctrine 
When  the  Doctrine  is  rightly  preached 
Are  the  mortals  who  will  pass  beyond 
The  realm  of  Death,  so  hard  to  cross. 


HYMNS  OF  THE  FAITH.  21 

87.  Leaving  the  black  doctrine, 
Let  a  pandit  study  the  white, 
Going  from  home  to  homelessness, 
Where  in  seclusion  delights  are  few. 

88.  Let  him  desire  delight  supernal  there, 
Forsaking  lusts,  possessing  naught ; 
Let  the  pandit  purge  himself 

From  troubles  of  the  heart. 

89.  They  whose  hearts  are  thoroughly  well  trained 
In  the  Articles  of  Full  Enlightenment, 

Who  cling  to  naught  and  rejoice  when  fancy- 
free  ; 

Who  have  destroyed  Depravities  and  are  full  of 
light,— 

Have  [even]  in  the  world  attained  Nirvana. 

NOTES  TO  CHAPTER  VI. 

87.     Or  :  Leaving  the  dark  state, 

Let  a  pandit  embrace  the  bright. 

89.  "Articles,"  literally  "members."  In  the  Book  of  the 
Great  Decease,  they  are  called,  in  the  translation,  ' '  the  seven 
kinds  of  wisdom." 


VII.  THE  ARARAT. 

90.  His  journey  done,  the  griefless  one, 
On  every  hand  set  free, 

All  bonds  renounced,  no  suffering  knows. 

91.  The  thoughtful  struggle  onward, 
And  delight  not  in  abode  : 
Like  swans  who  leave  a  lake, 
Do  they  leave  house  and  home. 

92.  For  whom  there  is  no  store  of  wealth, 
Who  live  on  food  prescribed, 

The  sphere  of  whom  is  freedom 
Void  and  imageless, — 
Of  such  the  course  is  hard  to  follow, 
Like  that  of  birds  in  air. 

93.  He  whose  Depravities  are  destroyed, 
Who  liveth  not  by  bread  alone, 

The  sphere  of  whom  is  freedom 
Void  and  imageless, — 
Of  him  the  path  is  hard  to  follow, 
Like  that  of  birds  in  air. 


HYMNS  OF  THE  FAITH.  23 

94.  Him  whose  faculties  have  come  to  calm, 
Like  horses  well  tamed  by  a  charioteer, — 
His  pride  renounced, 

Depravities  destroyed, — 

Such  a  man  the  very  gods  do  envy. 

95.  Like  the  earth,  he  doth  not  quarrel; 

Such  a  dutiful  one  is  like  the  threshold-stone, 
Or  a  lake  that  hath  no  mud  : 
Transmigrations  are  not  for  such. 

96.  Quiet  his  mind  is, 

Quiet  the  speech  and  deed 

Of  such,  by  thorough  knowledge 

Emancipated,  calmed. 

97.  The  man  who  is  not  credulous, 

Knowing  the  non-made,  cutting  off  intercourse, 
Deprived  of  access,  spewing  out  desire  : 
He  indeed  is  the  highest  soul. 

98.  Whether  in  village  or  in  forest, 
On  ocean  or  on  shore, 
Wherever  Arahats  abide, 
That  spot  delightsome  is. 

99.  Delightful  are  the  woods, 
Wherein  a  worldling  delighteth  not. 
The  passionless  will  find  delight : 
They  hunt  not  lust. 


24  HYMNS  OF  THE  FAITH. 


NOTES  TO  CHAPTER  VII. 


93.     "Who  liveth  not  by  bread  alone."    Literally,  "independ- 
ent of  food."     "Food"  here  is  a  metaphysical  term. 

97.     "Access"  is  also  rendered  "occasion,"    "opportunity," 
and  may  mean  opportunity  for  temptation. 


VIII.  THOUSANDS. 

100.  If  a  speech  be  a  thousand  words, 
Of  senseless  sentences  composed, 
Better  is  one  sensible  sentence, 
Which  bringeth  calm  when  heard. 

101.  If  a  poem  be  a  thousands  words, 
Of  senseless  lines  composed, 
Better  is  a  poem  of  one  line, 
Which  bringeth  calm  when  heard. 

102.  Should  one  recite  an  hundred  poems, 
Of  senseless  lines  composed, 

Better  is  one  Line  of  the  Doctrine  (one  Dhamma- 

pada), 
Which  bringeth  calm  when  heard. 

103.  He  who  a  thousand  thousand  men 
Should  conquer  in  the  fight, 

And  then  should  conquer  himself  alone, 
The  prince  of  fighters  he. 

104.  Better  'tis  oneself  to  conquer 
Than  all  the  race  beside  : 


36  HYMNS  OF  THE  FAITH. 

Unto  the  man  self-tamed, 
Ever  restrained  in  living, — 

105.  Neither  angel  nor  genius,  Tempter  nor  God, 
Can  unto  such  a  mortal 

Make  victory  defeat. 

106.  Should  one  sacrifice  with  a  thousand 
Each  month  for  an  hundred  years, 
And  then  worship 

For  one  moment  the  self-cultured, 

Better  that  worship 

Than  a  century  of  sacrifice. 

107.  Should  a  man  for  a  century 

Tend  in  the  forest  the  [sacred]  fire, 

And  then  worship 

For  one  moment  the  self-cultured, 

Better  that  worship 

Than  a  century  of  sacrifice. 

108.  Whatever  oblation  or  sacrifice  in  the  world 

A  man  may  sacrifice  for  a  year,  expecting  re- 
ward,— 

All  that  is  not  worth  a  farthing  : 
Better  is  reverence  for  the  righteous. 

109.  To  one  whose  wont  is  reverent  greeting  ever, 
Honoring  the  aged, 

Four  things  increase : 

Life,  beauty,  happiness  and  power. 


HYMNS  OF  THE  FAITH,  27 

no.   If  one  should  live  an  hundred  years, 
Immoral,  discomposed, 
Better  to  him  were  life  one  day 
When  virtuous  and  enrapt. 

in.   If  one  should  live  an  hundred  years, 
Ignorant,  discomposed, 
Better  to  him  were  life  one  day 
Intelligent,  enrapt. 

112.  If  one  should  live  an  hundred  years 
Inert  and  weak  of  will, 

Better  to  him  were  life  one  day, 
Exerting  will-power  strong. 

113.  If  one  should  live  an  hundred  years 
Not  seeing  origin  and  end, 
Better  to  him  were  life  one  day, 
When  seeing  origin  and  end. 

114.  If  one  should  live  an  hundred  years 
Not  seeing  the  immortal  path, 
Better  to  him  were  life  one  day 
When  seeing  the  immortal  path. 

115.  If  one  should  live  an  hundred  years 
Not  seeing  the  highest  Doctrine, 
Better  to  him  were  life  one  day 
When  seeing  the  highest  Doctrine. 


28  HYMNS  OF  THE  FAITH. 


NOTES  TO  CHAPTER  VIII. 

100,  101.  " Sentence "  and  "line"  represent  the  same  word, 
pada,  literally  "foot." 

106,  107.  The  language  is  ambiguous,  and  may  mean  either 
that  he  is  to  worship  his  solitary  self  (Fausboll)  or  the  self-trained 
sage  (Max  Miiller  and  Hfl).  By  analogy  with  103,  it  would  seem 
to  be  the  former:  ckan  then  qualifies  "self"  instead  of 
"  moment." 

109.     This  verse  is  in  the  Law-Book  of  Manu. 


IX.  EVIL  (OR  WRONG)  . 

116.  Let  one  hasten  unto  goodness, 
And  from  evil  keep  his  heart : 
If  one  do  right  perfunctorily, 
His  mind  delights  in  wrong. 

117.  If  a  man  do  wrong, 

Let  him  not  do  it  repeatedly  ; 
Let  him  not  take  pleasure  therein  : 
Painful  is  wrong's  accumulation. 

1 1 8.  If  a  man  do  right, 

Let  him  do  it  again  and  again ; 
Let  him  take  pleasure  therein  : 
Happiness  is  an  accumulation  of  right. 

119.  Even  an  evil  man  seeth  good 
So  long  as  evil  ripeneth  not ; 
But  when  ripeneth  the  evil, 
Then  seeth  he  evil  things. 

120.  Even  a  good  man  seeth  evil, 

So  long  as  goodness  ripeneth  not ; 
But  when  ripeneth  the  goodness, 
Then  good  things  doth  he  see. 


30  HYMNS  OF  THE  FAITH. 

121.  Let  no  one  think  lightly  of  evil,  saying: 
'"Twill  not  come  nigh  to  me": 

By  drops  of  water  falling 
Is  the  water-pitcher  filled ; 
The  fool  is  filled  with  evil, 
Though  little  by  little  he  gather  it. 

122.  Let  no  one  think  lightly  of  good,  saying  : 
"'Twill  not  come  nigh  to  me": 

By  drops  of  water  falling 

Is  the  water-pitcher  filled ; 

The  sage  is  filled  with  goodness, 

Though  little  by  little  he  gather  it. 

123.  Shun  evils 

As  a  life-lover  the  poison, 

Or  as  a  merchant,  with  much  wealth  and  few 

companions, 
The  dangerous  road. 

124.  If  on  the  hand  there  be  no  wound, 
Then  in  his  hand  may  one  take  poison ; 
Poison  affecteth  not  the  unwounded  : 
There  is  no  evil  unto  him  who  doeth  it  not. 

125.  Should  one  offend  an  innocent  man, 
A  pure  and  blameless  person, 

Only  upon  that  fool  recoils*  the  wrong, 
Even  as  light  dust  thrown  against  the  wind. 


HYMNS  OF  THE  FAITH.  31 

126.  Some  to  a  womb  are  born  again; 
Wrong-doers  unto  hell; 

To  Paradise  the  pious  go  ; 
The  sinless  to  Nirvana. 

127.  Not  in  the  sky 

Nor  in  the  midst  of  the  sea, 
Nor  entering  a  cleft  of  the  mountains, 
Is  found  that  realm  on  earth 
Where  one  may  stand  and  be 
From  an  evil  deed  absolved. 

128.  Not  in  the  sky 

Nor  in  the  midst  of  the  sea, 

Nor  entering  a  cleft  of  the  mountains, 

Is  found  that  realm  on  earth, 

Where  one  may  stand 

And  death  subdue  him  not. 

NOTES  TO  CHAPTER  IX. 

117.     Owing  to  the  Pali  use  of  nouns  and  adjectives  inter- 
changeably, this  may  also  be  translated  : 
"Pain  is  an  accumulation  of  wrong." 

126.    ' '  Paradise, "  the  Swarga  of  popular  Hindfl  belief.    ' '  Sin- 
less" is  literally,  "without  the  Depravities"  (dsavd). 


X.  THE  ROD. 

129.  At  the  rod  do  all  men  tremble, 
And  death  do  all  men  fear : 
Putting  oneself  in  their  place, 
Kill  not  nor  cause  to  kill. 

130.  At  the  rod  do  all  men  tremble; 
Unto  all  men  life  is  dear : 

Do  as  you  would  be  done  by; 
Kill  not  nor  cause  to  kill. 

131.  He  who  with  the  rod  doth  hurt 
Beings  that  long  for  happiness, 
Wishing  for  happiness  himself, 
Findeth  not  happiness  after  death. 

132.  He  who  doth  hurt  not  with  the  rod 
Beings  that  long  for  happiness, 
Wishing  for  happiness  himself, 
He  findeth  happiness  after  death. 

133.  Speak  not  harshly  to  any  one: 
Those  spoken  to  might  answer  thee. 
Painful  indeed  is  language  violent : 
Revenges  might  pursue  thee. 


HYMNS  OF  THE  FAITH.  33 

134.  Shouldst  thou  from  utterance  keep  thyself, 
Like  to  a  broken  gong, 

Then  hast  thou  reached  Nirvana  : 
With  thee  is  found  no  violence. 

135.  Even  as  a  cowherd  driveth  kine 
To  pasture  with  a  rod, 

So  do  old  age  and  death 
Drive  the  life  of  the  living. 

136.  Doing  his  evil  deeds 
The  fool  is  not  awake  ; 

The  stupid  man  is  tortured  by  his  deeds 
As  one  is  burnt  with  fire. 

137.  Whoso  with  rod  among  the  rodless 
To  the  harmless  doeth  harm, 

Quickly  to  one  of  these  ten  states  doth  come : 

138.  A  cruel  suffering  shall  he  meet, 
A  loss,  his  body's  breach, 

A  heavy  sickness,  or  distracted  mind ; 

139.  Or  else  misfortune  from  a  king, 
An  accusation  terrible, 

Kinsfolk's  mortality  or  loss  of  wealth ; 

140.  Or  lightning-fire  his  houses  burns, 
And  at  the  body's  wreck 

The  fool  is  born  to  hell. 


34  HYMNS  OF  THE  FAITH. 

141.  Not  the  practice  of  nakedness, 
Nor  matted  hair,  nor  dirt, 

Not  fasting  or  lying  on  the  ground, 

Not  rubbing  with  dust 

Or  sitting  motionless, 

Can  purify  a  mortal 

Who  hath  not  transcended  doubt. 

142.  E'en  though  adorned, 

If  one  should  walk  in  peace, 

Peaceful,  subdued,  restrained  and  chaste, — 

The  rod  among  all  beings  laid  aside, — 

He  is  the  brahmin,  the  philosopher,  the  monk. 

143.  Is  there  in  the  world 

Found  any  man  by  shame  withheld 

Who  averteth  censure 

As  a  good  horse  the  whip  ? 

Even  as  a  good  horse 

In  contact  with  the  whip, 

Be  ye  ardent  and  swift. 

144.  By  faith,  by  morals,  and  by  power  of  will, 
By  trance,  by  discrimination  of  doctrine, 
Endowed  with  wisdom   in  conduct,   and   men- 
tally collected, 

Ye  shall  renounce  this  pain,  which  is  no  small 
one. 

145.  Pipe-makers  lead  the  water, 
And  fletchers  carve  the  dart, 


HYMNS  OF  THE  FAITH.  35 

Carpenters  carve  the  wood, 
And  good  men  tame  themselves. 


NOTES  TO  CHAPTER  X. 

129.  130.  " Putting  oneself  in  their  place,"  and,  "Do  as  you 
would  be  done  by, "  are  two  variant  translations  of  the  same  words, 
literally:  "Having  made  oneself  a  likeness."  This  is  the  Hindu 
form  of  the  GOLDEN  RULE. 

133.  "Revenges"  is  literally  return-rods;  hence  its  appo- 
siteness  in  this  chapter. 

Rod  in  prose  means  punishment,  but  in  poetry  the  literal  term 
is  better. 

138.  Here  citta  is  rendered  "  mind. "  Following  Rhys  Davids, 
I  usually  render  it  by  "heart." 


XI.  OLD  AGE. 

146.  What  laughter  now,  what  joy 
In  being  always  on  fire  ? 

In  darkness  wrapped,  ye  will  not  seek  a  light. 

147.  Behold  [this]  variegated  figure, 
[This]  congested  body  of  wounds  ; 
Ailing,  with  many  a  resolve, 

It  hath  not  firmness  or  stability. 

148.  Wasted  this  form,  a  nest  of  disease,  and  frail ; 
Broken  the  mass  of  foulness, 

For  life  at  the  end  is  death. 

149.  What  are  these  things  like  gourds 
In  autumn  tossed  away? 

White  bones  :  when  seen,  what  delight  ? 

150.  Of  bones  is  made  the  citadel, 
With  mortar  of  flesh  and  blood, 
Wherein  are  stowed  away  old  age, 
Death,  pride  and  hypocrisy  ! 

151.  Wax  old  the  gaudy  chariots  of  kings, 
The  body  also  doth  approach  old  age  ; 


HYMNS  OF  THE  FAITH.  37 

But  the  nature  of  the  genuine  approacheth  not 

old  age : 
Thus  do  the  genuine  to  the  genuine  say. 

152.  This  man  of  little  learning 
Waxeth  old,  like  an  ox; 
His  fleshly  parts  do  grow, 
But  his  intellect  groweth  not. 

153.  Many  a  life  to  transmigrate, 

Long  quest,  no  rest,  hath  been  my  fate, 
Tent-designer  inquisitive  for : 
Painful  birth  from  state  to  state. 

154.  Tent-designer  !  I  know  thee  now  ; 
Never  again  to  build  art  thou : 
Quite  out  are  all  thy  joyful  fires, 
Rafter  broken  and  roof-tree  gone  ; 
Into  the  Vast  my  heart  goes  on, 
Gains  Eternity — dead  desires. 

155.  Those  who  have  been  unchaste, 
And  gotten  not  wealth  in  youth, 
Like  old  herons,  are  consumed, 
As  in  a  pond  devoid  of  fish. 

156.  Those  who  have  lived  not  the  religious  life, 
And  gotten  not  wealth  in  youth, 

Lie  like  worn-out  bows, 
Bewailing  the  olden  [times.] 


38  HYMNS  OF  THE  FAITH. 


NOTES  TO  CHAPTER  XI. 

I53i  J54-  These  verses  are  the  Hymn  of  Victory  sung  by  Bud- 
dha when  he  reached  Enlightenment  under  the  Bo-Tree,  and  they 
constitute  the  primal  words  of  Buddhist  Holy  Writ.  I  have  de- 
parted here  from  my  usual  method,  and  given  a  freer  rendering, 
so  as  to  convey  some  remote  echo  of  the  melody  of  the  Pali.  In 
verse  154,  the  word phdsukd  is  a  pun,  meaning  both  "rafters"  and 
"pleasures."  The  literal  meaning  is  as  follows: 

Manifold-birth-transmigration 
Have  I  run  through,  not  finding 
House-maker  seeking : 
Painful  birth  again-again. 

O  house-maker !  seen  art  thou, 
Again  [a]  house  not  shalt  thou  make  : 
All  thy  rafters  broken,  house-peak  destroyed  ; 
Dissolution1 -gone  heart,  of2  thirsts  destruction 
has  reached. 

By  permission  of  Professor  Charles  R.  Lanman,  of  Harvard 
University,  we  give  his  rendering  as  follows  : — 

Thro'  birth  and  rebirth's  endless  round 
I  ran  and  sought,  but  never  found 
Who  framed  and  built  this  house  of  clay. 
What  misery ! — birth  for  ay  and  ay  ! 

O  builder  !  thee  at  last  I  see ! 
Ne'er  shalt  thou  build  again  for  me. 

Thy  rafters  all  are  broken  now, 
Demolished  lies  thy  ridge-pole,  low. 

My  heart,  demolished  too,  I  ween, 
An  end  of  all  desire  hath  seen. 

For  Rhys  Davids's  translation,  see  his  Buddhist  Birth- Stories. 
Warren  has  one  also  in  his  Buddhism  in  Translations,  p.  83. 

r55«  J56.  The  first  line  in  each  is  identical.  Variant  trans- 
lations are  given  of  the  ambiguous  word  brahmacaryam,  which 
means  both  " religious  life "  and  "chastity.". 

1  Lit.  apart  from  Samkhara. 
SGen.pl. 


XII.  ONESELF. 

157.  Himself  if  one  hold  dear, 

With  good  guard  should  he  guard  him : 
Of  three  night  watches,  during  one 
The  scholar  should  keep  vigil. 

158.  Himself  should  one  first  establish  in  the  right, 
Then  should  he  teach  another : 

The  scholar  should  not  be  disgraced. 

159.  Himself  if  one  would  make 
Suchwise  as  he  teacheth  another, 

Well  tamed,  let  him  make  [others]  tame. 
Alas  !  '  Tis  said  oneself  is  hard  to  tame. 

1 60.  Ah  !  Self  is  master  of  self: 
Who  else  could  master  be  ? 
Yea,  by  a  self  well  tamed 

One  getteth  a  master  hard  to  get. 

161.  By  self  alone  is  evil  done, 
Self-born  it  is,  self-bred ; 

It  grindeth  the  fool  to  powder, 
As  a  diamond  the.  flinty  gem. 


4o  HYMNS  OF  THE  FAITH. 

162.  He  who  is  exceedingly  immoral, 

Like  a  sal-tree  which  a  creeper  overgrows, 

Maketh  himself  such 

As  his  enemy  wisheth  him. 

163.  Easily  done  are  things  not  good, 
Unhealthful  to  oneself ; 

But  what  is  healthful  and  good, 

That  indeed  is  hard  in  the  highest  to  do. 

164.  The  fool  who  scorneth  the  religion  of  the  Ara- 

hats, 

Of  the  right-living  Elect, 
Inclining  unto  speculation  false, 
Ripeneth  unto  self-destruction, 
Like  the  fruits  of  the  rosea-reed. 

165.  By  self  alone  is  evil  done, 
By  self  is  one  disgraced ; 
By  self  is  evil  left  undone, 
By  self  alone  is  he  purified ; 
Purity  and  impurity  belong  to  self : 
No  one  can  purify  another. 

166.  His  own  duty  for  another's, 

How  great  soe'er,  let  none  neglect ; 

His  own  duty,  when  he  hath  supernally  known, 

Unto  that  duty  let  him  be  applied. 


HYMNS  OF  THE  FAITH.  41 


NOTES  TO  CHAPTER  XII. 

157.  Compare  Mark  xiii.  37. 

161.  Compare  Luke  xx.  18,  which  has  been  copied  by  scribes 
into  Matthew,  where  it  does  not  belong.  (Matth.  xxi.  44.)  I 
have  shown,  in  an  unpublished  work,  that  Luke  abounds  more  in 
Buddhist  parallels  than  the  other  Evangelists. 

165.     Compare  Sutta  Ntydto  906. 


XIII.  THE  WORLD. 

167.  A  base  religion  follow  not, 
Live  not  in  carelessness  ; 
False  speculation  follow  not, 
Be  not  a  world-supporter. 

168.  Rise  up,  be  not  careless, 
Walk  in  the  virtuous  religion ; 

He  who  walketh  in  religion  resteth  in  peace 
In  this  world  and  the  next. 

169.  Walk  in  the  virtuous  religion, 
Walk  not  in  the  immoral  one ; 

He  who  walketh  in  religion  resteth  in  peace 
In  this  world  and  the  next. 

170.  See  it  as  a  bubble,  see  it  as  mirage  : 
The  King  of  Death  seeth  not  him 
Who  thus  looketh  on  the  world. 

171.  Come,  see  this  world,  glittering 
Like  to  a  kingly  chariot, 
Wherein  fools  are  plunged. 
But  for  the  wise  there  is  no  tie. 


HYMNS  OF  THE  FAITH,  43 

172.  He  who  was  careless  once 
And  afterwards  was  not  so, 
Doth  illuminate  this  world, 

As  the  moon  set  free  from  cloud. 

173.  He  whose  evil  deed  is  covered  by  a  good  one 
Doth  illuminate  this  world, 

As  the  moon  set  free  from  cloud. 

174.  Dark  is  this  world,  few  see  clearly  here; 
Few,  as  birds  from  the  net  escaped, 

Go  unto  Paradise. 

175.  Swans  on  the  path  of  the  sun  go  forth, 
They  go  in  the  air  by  miracle : 

The  wise  are  led  from  the  world  away, 
Having  foiled  the  Tempter  and  all  his  train. 

176.  For  a  man  who  transgresseth  a  single  law, 
And  lieth  and  scoffs  at  another  world, 
There  is  no  evil  he  cannot  do. 

177.  The  niggard  go  not  to  the  angel-world; 
'Tis  fools  who  praise  not  liberality, 
But  the  wise  man  rejoiceth  in  a  gift : 

By  that  alone  is  he  happy  in  the  life  beyond, 

178.  Better  than  empire  over  earth, 
Better  than  going  to  Paradise, 


44  HYMNS  OF  THE  FAITH. 

Better  than  lordship  over  all  the  worlds, 
Is  the  fruit  of  entering  the  Path. 


NOTES  TO  CHAPTER  XIII. 

169.  While  Buddha  maintained  that  only  his  own  religion 
could  take  men  to  Nirvana,  yet  he  was  tolerant  toward  others, 
provided  they  laid  stress  upon  ethics.  See  Numerical  Collection 
VII.  62,  translated  by  me  in  The  Open  Court  (Chicago)  for  July, 
1901.  Here  we  are  told  that  a  former  religion  had  taken  men  to 
heaven  and  to  God,  but  not  to  Nirv&na.  In  the  Middling  Collec- 
tion, Dialogue  No.  71,  Gotamo  says  that  naked  ascetics  rarely  go 
to  paradise  because  of  their  neglect  of  ethics.  Other  Scriptures 
affirm  that  only  Buddhists  are  assured  of  final  release.  At  the  same 
time  Buddhism  has  always  been  tolerant,  and  when  it  enjoyed 
political  power  did  not  persecute  other  faiths,  but  only  heresies  of 
its  own. 

177.     "Liberality"  and  "gift"  are  the  same  word  :  ddnam. 


XIV.  THE  BUDDHA. 

179.  One  there  is  whose  conquest  is  reconquered  not, 
Whose  conquest  no  one  in  the  world  can  win  : 
The  Buddha,  infinite  in  sphere 

And  pathless.     Him  by  what  path  will  ye  lead  ? 

1 80.  One  there  is  whom  no  ensnaring  poisonous  desire 

can  lead  astray : 
The  Buddha,  infinite  in  sphere 
And  pathless.     Him  by  what  path  will  ye  lead? 

181.  The  wise,  on  trance  intent, 

Glad  with  renunciation's  calm,        , 
Those  real  Buddhas,  with  collected  minds, 
The  very  gods  do  envy. 

182.  Hard  is  the  conception  of  a  man, 
Hard  is  the  life  of  mortals, 
Hard  the  hearing  of  the  Gospel, 
Hard  the  arising  of  the  Buddhas. 

183.  Ceasing  to  do  all  wrong, 
Initiation  into  goodness, 
Cleansing  the  heart : 

This  is  the  religion  of  the  Buddhas. 


46  HYMNS  OF  THE  FAITH, 

184.  Patience  and  long-suffering 
Are  the  supreme  asceticism — 
Supreme  Nirvana,  say  the  Buddhas ; 

For  he  is  not  an  hermit  who  hurteth  another, 
Not  a  philosopher  who  annoyeth  another. 

185.  Meekness,  non-resistance, 
Restraint  under  the  Confessional, 
Temperance  in  eating,  secluded  residence, 
And  devotion  to  high  thought : 

This  is  the  religion  of  the  Buddhas. 

186.  Not  by  a  rain  of  guineas 
Could  lusts  be  satisfied. 

Little  sweetness,  [long]  pain :  such  are  lusts. 
Knowing  this,  is  one  a  pandit. 

187.  Even  in  lusts  divine 
He  findeth  no  delight: 
Delighted  in  Thirst's  destruction 
Is  the  disciple  of  the  real  Buddha. 

1 88.  To  many  a  refuge  do  they  go — 
To  [holy]  mounts  and  groves ; 

To  temple  gardens  and  memorial  trees — 
Men  driven  on  by  dread. 

189.  Such  refuge  is  not  sure, 
Such  refuge  is  not  final ; 
Not  to  such  refuge  going 

Is  one  from  every  pain  released. 


HYMNS  OF  THE  FAITH.  47 

190.  Behold  him  who  unto  the  Buddha, 
Unto  the  Doctrine,  unto  the  Order 
For  a  refuge  goeth, 

And  with  clear  intellect  doth  see 
Four  Noble  Truths : 

191.  Pain  and  Pain's  Origin 
And  Pain's  Demise, 

Yea,  and  the  Noble  Eightfold  Way 
That  leadeth  to  the  quieting  of  Pain  : 

192.  There  is  the  refuge  sure, 
There  is  the  refuge  final : 
Unto  such  refuge  going 

From  every  pain  is  one  released. 

193.  Hard  to  find  is  an  high-born  soul, 
Not  everywhere  can  such  be  born : 
Where  that  wise  man  is  born 

In  bliss  doth  thrive  the  family. 

194.  Blessed  is  the  arising  of  the  Buddhas, 
Blessed  the  preaching  of  the  Gospel, 
Blessed  the  concord  of  the  Order, 
Blest  the  devotion  of  concordant  men. 

195.  For  him  who  worshippeth  the  worshipful, 
Be  they  Buddhas  or  disciples, 

Who  have  transcended  phenomena, 

Crossed  the  [current  of]  sorrows  and  laments, — 


48  HYMNS  OF  THE  FAITH. 

196.  For  him  who  worshippeth  such 

As  are  in  Nirvana,  beyond  the  reach  of  fear, 
No  one  his  mighty  merit  e'er  can  measure. 

Here  endeth  the  First  Lection  (or,  Recital). 

NOTES  TO  CHAPTER  XIV. 

180.  "Poisonous"  represents  an  ambiguity,  which  may  mean 
"widespread." 

181.  Disciples,  as  well   as   the  Masters,  are  called  Buddha 
(Enlightened),  as  in  Long  Collection,  Dialogue  No.  23,  where  the 
term  is  applied  to  Kumarakassapo. 


XV.  HAPPINESS. 

197.  Ah  !  Live  we  happily  in  sooth, 
Unangered  'mid  the  angry ; 

'  Mid  angry  men  let  us  unangered  live. 

198.  Ah  !  Live  we  happily  in  sooth, 
Unailing  'mid  the  ailing  ; 

'  Mid  ailing  men  let  us  unailing  live. 

199.  Ah  !  Live  we  happily  in  sooth, 
Without  greed  among  the  greedy ; 

'  Mid  greedy  men  let  us  live  free  from  greed. 

200.  Ah  !  Live  we  happily  in  sooth, — 
We  who  have  nothing : 
Feeders  on  joy  shall  we  be, 
Even  as  the  Angels  of  Splendour. 

201.  Victory  breedeth  anger, 

For  in  pain  the  vanquished  lieth  : 
Lieth  happy  the  man  of  peace, 
Renouncing  victory  and  defeat. 

202.  There  is  no  fire  like  passion, 
No  evil  luck  like  hate, 


50  HYMNS  OF  THE  FAITH. 

No  pain  compared  to  finite  elements, 
No  happiness  higher  than  peace. 

203.  Hunger  the  supreme  disease, 
Existence  the  supremest  pain  : 
To  know  that  this  is  really  so 
Is  Nirvana,  happiness  supreme. 

204.  The  greatest  gain  is  health, 
The  greatest  wealth  content, 
Confidence  is  the  best  of  kin, 
Nirvana  happiness  supreme. 

205.  When  he  drinketh  the  juice  of  seclusion 
And  the  juice  of  quietude, 

Painless  is  one,  and  guileless, 

Drinking  the  juice  of  joy  in  the  Doctrine. 

206.  Good  is  the  sight  of  the  Elect ; 
Living  with  them  is  happiness  ever ; 
By  not  seeing  fools 

May  man  be  lastingly  happy. 

207.  Walking  in  company  with  fools 
One  suffereth  all  his  life  : 
Painful  the  society  of  fools, 

As  if  with  an  enemy  ever; 

But  happy  the  society  of  the  wise, 

Like  meeting  with  kinsfolk. 


HYMNS  OF  THE  FAITH.  51 

208.   Therefore  '  tis  true  : 

The  wise,  intelligent  and  learned  man, 
Patient,  devout,  elect, 

That  upright  soul,  distinguished,  follow  ye, 
As  the  moon  the  starry  path. 

NOTES  TO  CHAPTER  XV. 

200.  The  angels  of  Splendour  are  a  celestial  order  who  are 
unaffected  by  the  dissolution  of  the  universe  when  the  abodes  of 
lower  orders  are  destroyed. 

202.  "Finite  elements,"  Pali  khandhd;  Sanskrit  skandhds 

203.  "Existence,"  SamkhdrA,  constituents  of  existence. 


XVI.  PLEASURE. 

209.  He  who  by  distraction  is  attracted, 
And  by  abstraction  is  attracted  not, 
Renouncing  reality,  grabbing  at  pleasure, 
Envieth  the  self-abstracted. 

210.  Seek  not  ever  for  things  pleasant  or  unpleasant: 
Not  seeing  pleasant  things  is  pain, 

And  seeing  the  unpleasant  is. 

211.  Therefore  make  nothing  dear  : 
The  loss  of  the  endeared  is  evil ; 
Bonds  are  unknown  to  those 

For  whom  there  is  naught  dear  or  otherwise. 

212.  From  endearment  sorrow  is  born, 
From  endearment  fear  is  born  : 

For  him  who  from  endearment  is  delivered 
Sorrow  is  not,  much  less  fear. 

213.  Sorrow  is  born  from  love, 
And  fear  from  love  is  born : 

For  him  who  is  emancipated  from  love, 
Sorrow  is  not,  nor  fear. 


HYMNS  OF  THE  FAITH.  53 

214.  From  delight  is  sorrow  born, 
And  fear  from  delight  is  born  : 
For  one  delivered  from  delight, 
Sorrow  is  not,  nor  fear. 

215.  Sorrow  is  born  from  lust, 
And  fear  from  lust  is  born : 
For  one  from  lust  delivered, 
Sorrow  is  not,  nor  fear. 

216.  From  Thirst  is  sorrow  born, 
And  fear  is  born  from  Thirst : 
For  one  from  Thirst  set  free, 
Sorrow  is  not,  nor  fear. 

217.  With  virtue  and  insight  endued, 
Righteous,  truth-telling, 
Minding  his  own  affairs, 

Him  do  the  common  folk  hold  dear. 

218.  When  springs  the  wish  for  the  Ineffable, 
Then  may  one  thrill  with  mind ; 

And  when  in  lusts  the  heart  is  not  bound  down, 
"  Carried-up-stream  "  the  man  is  called. 

219.  A  man  long  absent, 
Safe  from  afar  returned, 

Do  kinsfolk,  friends,  familiars 
Welcome  returned. 


54  HYMNS  OF  THE  FAITH. 

220.  E'en  so  good  deeds 

Receive  the  doer  thereof, 

When  gone  from  this  world  to  the  next, 

Just  as  the  kinsfolk  the  dear  one  returned. 

NOTES  TO  CHAPTER  XVI. 

209.     "Abstraction,"  yogo.      I  have  tried    to    preserve  the 
paronomasia  here. 

i.     "Dear "  and  ' ' pleasant "  are  the  same  word  ($tyo). 


211. 


XVII.  ANGER. 

221.  Anger  renounce,  relinquish  pride, 
Pass  beyond  every  fetter : 

Him  who  to  Name  and  Form  doth  cling  not, 
Him  who  possesseth  nothing, 
Pains  never  overtake. 

222.  He  who  his  risen  anger  holdeth, 
Like  to  a  rolling  chariot, 

Him  do  I  call  a  charioteer : 
Other  folk  hold  the  reins. 

223.  Overcome  anger  with  kindness, 
Overcome  evil  with  good, 
Overcome  meanness  with  a  gift, 
Ay,  and  a  liar  with  truth. 

224.  Speak  the  truth,  be  not  angry,    • 
Give  when  asked  for  a  little  : 
By  these  points  a  man  may  go 
Into  the  presence  of  the  gods. 

225.  Sages  who  injure  none, 
Restrained  in  body  ever, 


56  HYMNS  OF  THE  FAITH, 

Go  to  the  changeless  place, 
Where  gone  they  mourn  no  more. 

226.  For  those  who  ever  watch, 
And  study  night  and  day, 
Aspiring  to  Nirvana, 

Do  passions  pass  away. 

227.  Old  is  this  [adage],  Atulo  ! 
'Tis  not  as  if  to-day's  : 

The  man  who  sitteth  silently  they  blame, 
They  blame  him  speaking  much ; 
They  blame  the  man  of  measured  words  : 
There's  no  one  in  the  world  unblamed. 

228.  There  was  not,  won't  be,  is  not  now, 

A  mortal  wholly  blamed  or  wholly  praised. 

229.  But  one  whom  wise  men, 
Knowing  daily,  praise, — 
Unblemished  in  behaviour,  clever, 
Stedfast  in  intellect  and  morals, — 

230.  Who  dare  blame  him, 
Like  unto  finest  gold  ? 
Him  even  angels  praise ; 

Yea,  he  is  praised  by  the  Most  High. 

231.  Beware  of  bodily  turbulence, 
In  body  be  restrained ; 


HYMNS  OF  THE  FAITH.  57 

Renouncing  ill  conduct  of  body, 
Observe  good  bodily  conduct. 

232.  Beware  of  turbulence  of  speech, 
And  be  in  speech  restrained ; 
Renouncing  ill  conduct  of  speech, 
Observe  good  conduct  therein. 

233.  Beware  of  mental  turbulence, 
And  be  restrained  in  mind : 
Renouncing  ill  conduct  of  mind, 
Observe  good  mental  conduct. 

234.  Restrained  in  body  are  the  wise, 
Likewise  in  speech  restrained ; 
The  wise  are  mentally  restrained, 
Restrained  all  round  are  they. 


XVIII.  BANES. 

235.  Now  like  unto  a  yellow  leaf  thou  art, 
The  messengers  of  Pluto  wait  on  thee, 
Thou  standest  on  the  threshold  of  thine  exit, 
And  no  provision  for  the  journey  hast. 

236.  Make  for  thyself  an  island, 
Work  hard,  be  a  scholar  : 

With  stains  blown  off,  and  free  from  guilt, 
The  divine  Aryan  land  thou  shall  enter. 

237.  Thine  age  is  consummated  now, 
Departed  art  thou  into  Pluto's  presence, 
Thou  hast  no  halting-place  upon  the  road, 
And  no  provision  for  the  journey  hast. 

238.  Make  for  thyself  an  island, 
Work  hard,  be  a  scholar  : 

With  stains  blown  off,  and  free  from  guilt, 
Never  again  into  birth  and  old  age  thou  shalt 
enter. 

239.  Gradually,  little  by  little,  moment  by  moment, 
Like  a  smith  [with  the  dross]  of  silver, 

Let  a  wise  man  blow  away  the  stains  of  self. 


HYMNS  OF  THE  FAITH.  59 

240.  As  the  stain  that  hath  its  origin  in  iron 
Doth  eat  that  only  whence  it  had  its  rise, 
So  the  transgressor  do  his  own  deeds  lead 
Unto  the  world  of  woe. 

241.  Omission  is  the  bane  of  prayers  : 
Of  houses,  laziness  the  bane  ; 
The  bane  of  beauty,  indolence ; 

And  carelessness  the  watchman's  bane. 

242.  Ill  conduct  is  a  woman's  bane, 
A  giver's  bane  is  avarice ; 

A  bane  are  all  bad  doctrines, 
In  this  world  and  the  next. 

243.  Thence,  more  baneful  than  the  rest, 
Is  Ignorance,  the  bane  supreme. 

This  bane  renouncing,  baneless  be,  O  monks  ! 

244.  Easy  is  life  to  live  for  a  shameless  man, 
Impudent  as  a  crow,  and  backbiting, 
Aggressive,  bold,  depraved. 

245.  Hard  is  life  for  a  modest  man, 
Ever  in  quest  of  what  is  pure, 
Disinterested,  retiring,  clean-lived,  clear-sighted. 

246.  He  who  destroyeth  life  and  speaketh  lies, 
Who  taketh  in  the  world  what  is  not  given, 
And  goeth  to  another's  wife  ; — 


6o  HYMNS  OF  THE  FAITH. 

247.  And  the  man  who  is  addicted  to  strong  drink, 
E'en  in  this  world  doth  his  own  root  dig  up. 

248.  O  mortal,  know  thou  this : 

Evil  is  the  state  of  the  intemperate ; 
Let  not  impiety  and  greed 
Reduce  thee  long  to  pain. 

249.  Folk  give  according  to  their  faith, 
According  to  their  fancy ; 

Therefore  whoe'er  is  sad  at  others'  food  and  drink 
By  day  or  night  arriveth  not  at  Trance. 

250.  But  he  with  whom  this  [feeling]  is  cut  off, 
Uprooted  and  removed, 

Surely  by  day  or  night 
Arrives  at  Trance. 

251.  There  is  no  fire  like  passion, 
No  monster  like  unto  hate  j 
There  is  no  net  like  folly, 
No  torrent  like  to  Thirst. 

252.  Easy  to  see  the  fault  of  others, 
But  hard  one's  own  to  see  : 

His  neighbor's  faults  as  chaff  one  winnoweth, 
But  hideth  his  own,  as  a  cheating  gambler  his  die. 

253.  In  one  who  looketh  for  another's  faults, 
Conscious  always  of  annoyance, 


HYMNS  OF  THE  FAITH.  61 

His  passions  grow : 

From  passional  destruction  he  is  far. 

254.  In  air  there  is  no  path, 

A  philosopher  is  not  external : 

The  crowd  are  quite  contented  with  phenomena ; 

Beyond  phenomena  the  Perfect  Ones. 

255.  In  air  there  is  no  path, 

A  philosopher  is  not  external : 

The  constituents  of  existence  are  not  eternal , 

Immutable  the  Buddhas. 

NOTES  TO  CHAPTER  XVIII. 

Chap.  XVIII.  "Banes"  is  a  rendering  of  a  word  which  also 
denotes  dirt  or  stain. 

235.  "Pluto,"  Yamo,  the  president  of  departed  spirits. 

236.  "  Aryan,"  generally  translated  "Noble  "  or  "  Elect."  It 
is  a  term  of  racial  aristocracy,  such  as  it  has  now  become  with  us. 

248.  "  Greed  and  impiety  "  is  the  order  in  the  P&li. 

249,  250.     It  is  verses  like  this,  so  evidently  referring  to  the 
monastic  life,  that  help  us  to  interpret  aright  the  allusions  to  the 
recitation  of  the  sacred  lore  in  such  passages  as  Stanzas  259,  363. 

254.  "Perfect  Ones,"  Tathdg-atd.  This  is  a  verse  for  the 
later  Transcendentalists,  who  held  that  Buddha  was  beyond  the 
world. 


XIX.  THE  JUST. 

256.  Because  he  carrieth  the  right  by  force, 
A  man  is  not  therefore  just ; 

But  the  scholar  who  can  distinguish  both  right 
and  wrong; — 

257.  Who  leadeth  others  not  by  force, 
But  by  equal  justice, 

Of  justice  guardian  wise, 
He  is  called  the  just. 

258.  A  man  is  not  a  scholar 
Because  he  speaketh  much  : 

He  who  is  calm,  unwrathful,  fearless, 
He  is  called  a  scholar. 

259.  A  man  is  not  a  reciter  of  the  Doctrine 
Because  he  speaketh  much  : 

One  who  hath  learnt  but  little, 
But  seeth  the  Doctrine  as  a  system, 
He  is  a  reciter  of  the  Doctrine, 
Who  neglecteth  it  not. 

260.  A  man  is  not  an  Elder 
Because  his  head  is  grey  : 


HYMNS  OF  THE  FAITH.  63 

Ripe  though  his  age, 

He  is  called  "Old  in  vain." 

261.  In  whom  there  are  truth  and  justice, 
Gentleness,  temperance,  control, 
The  wise  who  is  rid  of  stains, 

He  is  called  an  Elder. 

262.  Not  by  mere  speech-making  or  fine  complexion 
Is  an  envious,  miserly,  dishonest  man  handsome. 

263.  But  he  with  whom  this  [evil]  is  cut  off, 
Uprooted  and  removed, 

The  wise  man  who  is  rid  of  hate, 
He  is  called  handsome. 

264.  Not  by  shaving  is  an  undisciplined, 
Mendacious  man  philosopher : 
Given  up  to  desire  and  greed, 
Will  he  be  a  philosopher  ? 

265.  He  who  doth  quiet  evil  things 
Of  every  kind,  minute  and  big, 
By  the  quieting  of  evil  things, 
He  is  called  a  philosopher. 

266.  A  man  is  not  a  mendicant 
Because  he  lives  by  mendicancy  : 

By  taking  into  him  the  whole  religion 
A  man's  a  monk,  not  otherwise. 


64  HYMNS  OF  THE  FAITH. 

267.  He  who  both  merit  and  demerit 
In  this  world  puts  away, 
Living  the  life  of  religion, 

Who  walketh  in  the  world  considerately, 
He  is  called  a  monk. 

268.  Not  by  silence  is  one  a  sage, 
Foolish  and  ignorant ; 

But  the  scholar,  holding  the  scales 
And  taking  the  best ; — 

269.  Who  shunneth  evils,  he  is  a  sage, 
He  is  a  sage  thereby ; 

Who  weighs  both  worlds 
Is  thereby  called  a  sage. 

270.  A  man  is  not  an  Aryan 
Because  he  hurteth  living  things  : 
By  hurting  not  all  living  things 
A  man  is  called  an  Aryan. 

271.  Not  by  mere  ritual, 

Nor  again  by  many  truths, 

Neither  by  gain  of  trance,  nor  lonely  lodge,- 

272.  Reach  I  renunciation's  bliss, 
The  quest  of  the  tlite. 

O  monk,  be  thou  not  confident 

While  unattained  is  passional  destruction. 


HYMNS  OF  THE  FAITH.  65 


NOTES  TO  CHAPTER  XIX. 

259.  Dhammadharo  is  the  regular  word  for  a  reciter  of  the 
Sutras.      "System"  or  "body."     Such  pregnant  terms  as  this 
gave  rise  to  fine-spun  theories  in  later  Buddhism. 

260.  "Elder,"  Thero,  like  the  N.  T.  "presbyter." 

265.  To  convey  an  idea  of  the  punning  etymology,  which  is  so 
frequently  found  in  ancient  writings,  one  might  translate  thus : 

"  He  who  saith  Fie!  to  evil  things, 
The  filer-down  of  evil  things, 
He  is  called  a  ^Az-losopher." 

266.  "Mendicant"  and  "monk"  are  two  renderings  of  the 
same  word  bhikkhu,  a  religious  beggar  or  friar. 


XX.  THE  WAY. 

273.  Of  ways  the  best  the  Eightfold  is ; 
Of  truths,  the  stanzas  four; 

The  best  of  doctrines  is  passionlessness ; 
The  best  of  bipeds  is  the  Seeing  One. 

274.  This  is  the  only  Way ; 

No  other  is  there  for  cleansing  of  insight : 

Enter  ye  thereupon ; 

That  [other]  is  the  Tempter's  blandishment. 

275.  Entered  thereon,  ye'll  make  an  end  of  pain  : 
The  Way  was  taught  by  me  who  knew 

The  remedy  for  thorns. 

276.  By  you  the  effort  must  be  made ; 
The  Perfect  Ones  are  teachers ; 
The  thoughtful,  entered  on  the  path, 

Will  be  delivered  from  the  Tempter's  bond. 

277.  Impermanent  all  compounds  of  existence  ! 
When  this  one  knows  and  sees, 

Then  he  becomes  averse  to  pain : 
This  is  the  way  of  purity. 


HYMNS  OF  THE  FAITH.  67 

278.  Painful  are  all  the  compounds  of  existence  ! 
When  this  one  knows  and  sees, 

Then  he  becomes  averse  to  pain : 
This  is  the  way  of  purity. 

279.  Impersonal  all  mental  states  ! 
When  this  one  knows  and  sees, 
Then  he  becomes  averse  to  pain  : 
This  is  the  way  of  purity. 

280.  Whoever  riseth  not  at  rising  time, 
Young,  strong,  indulging  sloth, 

Weak  in  his  mind's  resolve,  and  indolent, 
Pure  Reason's  way  the  slothful  findeth  not. 

281.  Watchful  of  speech  and  well  restrained  in  mind, 
With  body  also  let  one  do  no  wrong : 

Purify  these  three  paths  of  act, 

Strive  for  the  way  made  public  by  the  Seer. 

282.  From  zeal  is  wisdom  born, 
By  want  of  zeal  'tis  lost : 

Knowing  this  twofold  path  of  gain  and  loss, 
Let  one  conduct  himself  suchwise  as  wisdom 
groweth. 

283.  Cut  down  the  forest,  not  a  tree ; 
Out  of  the  forest  fear  is  born : 
When  felled  are  forest  and  desire, 
Then,  monks  !  be  fancy-free. 


68  HYMNS  OF  THE  FAITH. 

284.  So  long  as  desire  is  not  cut  off, 

Even  the  smallest,  of  a  man  for  women, 
So  long  is  such  an  one  bound  down  in  mind, 
Like  the  milch  calf  unto  his  dam. 

285.  Cut  off  self-love, 

E'en  as  an  autumn  lotus  with  the  hand ; 

Cherish  the  way  of  peace — 

Nirvana,  shown  by  the  Auspicious  One. 

286.  "Here  will  I  live  in  the  rains, 

There  in  the  winter,  [yonder]  in  the  heats." 
So  thinks  the  fool,  awake  not  to  his  latter  end. 

287.  A  man  solicitous  for  sons  and  cattle, 
With  mind  distraught, 

Doth  Death  bear  off, 

As  a  flood  the  sleeping  village. 

288.  Sons  are  no  shelter, 
Nor  are  sires  or  kin  : 

For  him  who  is  arrested  by  the  Ender 
No  shelter  is  there  in  his  kinsfolk. 

289.  Knowing  this  reality, 

The  scholar,  restrained  by  ethics, 
Should  quickly  clear  the  way 
Which  to  Nirvana  goes. 


NOTES  TO  CHAPTER  XX. 

273.  The  Noble  Eightfold  Way  and  the  Four  Noble  Truths 
(or  Axioms)  are  explained  in  Buddha's  First  Sermon.  (S.  B.  E.. 
Vol.  XI.,  p.  137:  XIII,  p.  94.) 

281.  Isi  (Sanskrit  Rishi)  is  a  common  name  for  a  Buddhist, 
being  transferred  from  the  old  Vedic  seers.  Samuel  Beal  regarded 
Essene  as  a  Greek  transliteration  of  it,  on  account  of  the  singular 
coincidence  of  the  double  plurals  in  Pali  and  Greek  :  isayo,  isino; 

'Eacaloi,  ''Eaarjvoi. 

283.  "Forest"  and  "desire"  are  the  same  word.  "Fancy- 
free"  is  literally  "  desireless, "  but  according  to  some  MSS.  we 
read  the  word  Nirvana  used  adjectivally. 


XXI.  MISCELLANY. 

290.  If  by  resigning  some  small  happiness 
One  see  a  larger  one, 

Let  a  wise  man  resign  the  smaller  one, 
Looking  unto  the  larger  happiness. 

291.  He  who  his  own  happiness  wisheth 
By  imposing  pain  on  others, 
Entangled  in  entanglements  of  wrath, 
From  wrath  is  not  released. 

292.  What  ought  to  be  done  is  left  undone, 
But  what  ought  not  to  be  done  is  done  : 

The   Depravities   of   the   insolent   and   careless 
grow. 

293.  But  those  who  ever  strive  to  cultivate 
A  mindfulness  intent  upon  the  body, 

What  ought  not  to  be  done  they  follow  not — 
The  constant  doers  of  what  things  should  be 

done  : 

Of  those  mindful  and  conscious  ones 
The  Depravities  pass  away. 


HYMNS  OF  THE  FAITH.  71 

294.  Mother  and  father  having  slain, 
And  two  kings  of  the  Warrior  caste ; 

A  kingdom  and  its  people  having  slain, 
A  Brahmin  scatheless  goes. 1 

295.  Mother  and  father  having  slain, 
And  two  kings  of  the  Brahmin  caste, 
Yea,  and  an  eminent  man  besides, 
A  Brahmin  scatheless  goes. 

296.  Those  disciples  of  Gotamo 
Waken  with  true  awakening 
Whose  mindfulness  by  day  and  night 
Is  ever  intent  on  Buddha. 

297.  Those  disciples  of  Gotamo 
Waken  with  true  awakening, 
Whose  mindfulness  by  day  and  night 
Is  ever  intent  upon  the  Doctrine. 

298.  Those  disciples  of  Gotamo 
Waken  with  true  awakening, 
Whose  mindfulness  by  day  and  night 
Is  ever  intent  upon  the  Order. 

IThis  verse  seems  inexplicable.  There  was  a  law  in  ancient  India  for- 
bidding a  Brahmin  to  be  executed  even  though  he  had  committed  the  worst 
crimes.  (Cf.  S.  B.  E.,  Vol.  II,  p.  242;  XIV,  pp.  201,  233.)  In  alluding  to  this 
fact,  the  Buddhists  attached  a  mystical  meaning  to  it,  saying  that  a  monk  has 
slain  thirst  (ta.n.h&)  which  is  the  mother  and  ignorance  (avi/ja),  which  is  the 
father  of  our  bodily  existence.  The  explanation  of  the  two  kings  and  one 
eminent  man  must  be  sought  in  a  play  on  thoughts  of  the  same  kind. 

For  further  details  see  Beal's  Translation  of  the  Chinese  Dhammafiada, 
quoted  in  Carus's  Buddhism  and  its  Christian  Critics,  p.  190-191.  The  latter 
calls  attention  to  the  parallelism  of  this  verse  to  Matth.  X,  21.  Luke's  version 
is  still  more  striking  (Luke  XII.  51-53). 


72  HYMNS  OF  THE  FAITH. 

299.  Those  disciples  of  Gotamo 
Waken  with  true  awakening, 
Whose  mindfulness  by  day  and  night 
Is  ever  intent  upon  the  body. 

300.  Those  disciples  of  Gotamo 
Waken  with  true  awakening, 
Whose  mind  by  day  and  night 
Is  delighted  with  gentleness. 

301.  Those  disciples  of  Gotamo 
Waken  with  true  awakening, 
Whose  mind  by  day  and  night 
Is  delighted  with  meditation. 

302.  Hard  is  the  hermit  life,  hard  to  enjoy; 

Hard    are    the    monasteries,    painful    are    the 

houses ; 

Painful  is  living  together  with  unequals, 
And  pain  bef als  the  wayfarer : 
Therefore  be  not  a  wayfarer, 
Be  not  beset  with  pain. 

303.  The  believer,  graced  with  virtue, 
With  glory  and  wealth  his  portion, 
Chooseth  what  place  soe'er  he  may, 
And  in  that  same  place  is  worshipped. 

304.  The  genuine  shine  afar, 
Like  the  Himalaya  mount: 


HYMNS  OF  THE  FAITH.  73 

The  false  are  not  seen  here, 
Like  arrows  shot  by  night. 

305.   Lone-sitting  and  lone-lying, 
Walking  alone  unwearied, 
Subduing  self  alone, 
Let  one  be  gladsome  in  the  forest  glade. 

NOTES  TO  CHAPTER  XXI. 

296—301.  These  stanzas  all  occur  in  the  Prdkrit  birch-bark 
fragments  from  Chinese  Turkestan.  The  use  of  the  family  name 
Gotamo  instead  of  the  Master's  religious  titles  is  a  mark  of  anti- 
quity, just  as  "Jesus"  in  the  Gospels  indicates  an  older  usage  than 
the  ' '  Lord  "  of  later  times.  In  the  PrSkrit  text  the  word  ' '  always, " 
which  is  found  in  the  Pali,  is  replaced  by  "these"  —  a  reading 
preferred  by  Senart  and  adopted  here. 

302.  The  exigencies  of  the  metre  make  it  hard  to  decide 
whether  "unequals"  or  "equals"  be  meant. 

305.  Literally  "forest-end,"  a  pun  on  "desire-end." 


XXII.  HELL. 

306.  The  sayer  of  what  is  not  goes  to  hell, 

And  also  he  who  doeth  and  saith  "I  did  not"; 
Both  when  departed  equal  are  : 
In  the  next  world  they  are  men  of  abandoned 
deeds. 

307.  Many  who  wear  the  yellow  robe 
Are  ill-natured  and  intemperate  : 

Evil  by  evil  deeds,  they  are  born  in  hell. 

308.  Better  to  eat  the  red-hot  iron  ball, 
Like  flame  of  fire, 

Than  for  a  man  immoral  and  intemperate 
To  eat  the  kingdom's  alms. 

309.  Four  conditons  do  a  reckless  man, 
Familiar  with  another's  wife,  bef al : 
Demerit's  gain,  uncomfortable  bed; 
Thirdly  censure,  and  fourthly  hell. 

310.  Demerit's  gain  and  evil  future  state, 

Brief  rapture  of  the  frightened  man  and  woman ; 
The  king  imposeth  heavy  punishment : 
Therefore  let  none  frequent  another's  wife. 


HYMNS  OF  THE  FAITH,  75 

311.  E'en  as  a  grass-blade  wrongly  grasped 
Doth  cut  the  hand, 

So  doth  the  philosophic  life,  when  wrongly  taken 

up, 
Drag  down  to  hell. 

312.  Every  perfunctory  deed  and  vow  corrupt 
And  faltering  chastity,  is  no  great  fruit. 

313.  If  aught  is  to  be  done,  do  that, 
And  do  it  with  thy  might : 

A  perfunctory  hermit  scatters  dust  the  more. 

314.  Better  undone  a  misdemeanor : 

A  misdemeanor  afterwards  torments; 
Better  done  a  good  deed  is, 
Which  done  tormenteth  not. 

315.  E'en  as  a  frontier  fort, 
Guarded  within,  without, 

So  guard  thyself;  let  not  a  moment  pass  : 
Lost  moments   mourn  in  hell,    [whereto]    con- 
signed. 

316.  Beings  who  are  ashamed  of  what  is  not  shame- 

ful, 

But  of  the  shameful  thing  are  not  ashamed, 
Embracing  false  belief,  go  to  the  world  of  woe. 

317.  Beings  who  fear  when  there  is  naught  to  fear, 


76  HYMNS  OF  THE  FAITH. 

And  when  there  is  aught  fear  not, 

Embracing  false  belief,  go  to  the  world  of  woe. 

318.  Beings  who  shun  what  is  not  to  be  shunned, 
And  shun  not  what  they  should, 
Embracing  false  belief,  go  to  the  world  of  woe. 

319.  Beings  who  know  what  should  be  shunned  as 

such, 

And  what  need  not  be  shunned  as  not  to  be, 
Embracing  Right  Belief,  go  to  the  world  of  bliss. 

NOTE  TO  CHAPTER  XXII. 

315.  Owing  to  the  ambiguity  arising  from  the  fact  that  Pali 
nouns  and  adjectives  are  interchangeable,  this  may  mean  that  the 
losers  of  the  moments  mourn  ;  but  the  compound  word  khandtttZ 
can  hardly  mean  aught  else  than  lost  moments. 


XXIII.  THE  ELEPHANT. 

320.  Hard  words  I'll  bear  as  bears  the  elephant 
The  arrow  shot  in  battle  from  the  bow, 
For  immoral  are  the  vulgar. 

321.  They  lead  to  conflict  the  tamed  [elephant], 
And  the  tamed  the  king  doth  mount : 
Best  among  men  the  tamed, 

Who  hard  words  beareth. 

322.  Good  are  tamed  mules  and  noble  Indus  horses, 
And  great-tusked  elephants ; 

But  better  still  a  self-tamed  man. 

323.  Not  by  such  bearers  may  one  go 
To  the  untrodden  bourn : 

The  tamed  one  goeth  on  the  tamed, 
To  wit,  upon  a  well-tamed  self. 

324.  "Wealth-keeper"  the  elephant, 

Savage,  with  temples  running,  hard  to  hold, 

When  bound  no  morsel  eateth. 

The  elephant  remembereth  the  elephant  forest. 

325.  When  one  is  torpid  and  gluttonous, 
Sleepy,  rolling  about  as  he  lieth, 


78  HYMNS  OF  THE  FAITH. 

Like  a  great  corn-fed  hog, 
Unto  a  womb  that  stupid  one 
Is  born  again  and  again. 

326.  Once  did  this  heart  wander  and  roam 

As  it  listed,  where  it  liked,  just  as  it  pleased : 
To-day  completely  shall  I  hold  it  in, 
As  a  mahout  the  furious  elephant. 

327.  In  earnestness  be  joyful,  guard  the  heart; 
From  the  hard  road  extricate  thyself, 

As  an  elephant  sunk  in  the  mire. 

328.  If  a  prudent  companion  a  man  can  get, 
Who  walketh  with  him,  sober-living,  wise, 
With  such  let  him  walk,  rejoicing  and  reflecting, 
All  dangers  vanquishing. 

329.  If  a  prudent  companion  a  man  cannot  get 
Who  walketh  with  him  sober-living,  wise, 
Then,  like  a  king  who  leaves  his  conquered  king- 
dom, 

Must  the  outcast  walk  alone, 
As  an  elephant  in  the  forest. 

330.  '  Tis  better  alone  to  walk  : 

With  a  fool  there  is  no  fellowship; 
Walk  alone  and  do  no  evils — 
An  outcast,  wanting  little, 
Like  an  elephant  in  the  forest. 


HYMNS  OF  THE  FAITH.  79 

331.  When  need  ariseth,  sweet  is  fellowship; 
Sweet  is  enjoyment  when  'tis  mutual ; 
Sweet  is  a  good  life  in  the  hour  of  death ; 
Sweet  the  abandonment  of  every  pain. 

332.  Sweet  in  the  world  is  motherhood, 
And  fatherhood  is  sweet ; 

Sweet  in  the  world  the  philosophic  life, 
And  sweet  the  Brahmin  life. 

333.  Sweet  is  a  moral  life  down  to  old  age ; 
Sweet  is  a  settled  faith ; 

Sweet  the  attainment  of  intelligence; 
Not  doing  evil  things  is  sweet. 

NOTE  TO  CHAPTER  XXIII. 

324.     "Wealth-keeper,"  one  of  the  names  of  an  elephant  that 
was  set  to  attack  Buddha. 


XXIV.  THIRST. 

334.   In  a  careless-living  man 

Thirst  like  a  creeper  groweth ; 

He  runneth  from  life  to  life, 

As  a  monkey  in  the  woods  in  quest  of  fruit. 

335-   Whomever  this  vile  world-wide  Thirst  o'ercomes, 
His  sorrows  grow,  like  the  o'ergrown  kuss-kuss 
grass. 

336.  When  one  o'ercometh  this  vile  Thirst, 
So  hard  to  conquer  in  the  world, 
Sorrows  from  him  fall  off, 

As  a  water-drop  from  a  lotus. 

337.  Well  therefore  say  I  unto  you, 
You  who  are  gathered  here, 
Dig  up  the  root  of  Thirst, 

As  he  who  wants  the  scented  root 

Digs  up  the  kuss-kuss  grass, 

Lest  the  Tempter  crush  you  again  and  again, 

As  the  river  the  reed. 

338.  Even  as  while  the  root  is  safe  and  strong, 
The  tree  cut  down  groweth  up  once  again, 


HYMNS  OF  THE  FAITH.  81 

So  while  Thirst's  inclination  is  not  killed, 
This  pain  returns  repeatedly. 

339.  For  whom  strong  waves,  in  six-and-thirty  streams, 
Are  streaming  unto  pleasure, 

That  misbeliever  do  his  purposes, 
On  passion  set,  bear  on. 

340.  The  streams  flow  everywhither, 
The  creeper  sprouting  standeth : 

When  ye  have  seen  that  creeper  springing  up, 
Then  cut  the  root  by  intellect. 

341.  Rushing  and  unctuous  are  a  creature's  joys; 
In  pleasure  resting,  seeking  happiness, 
Birth  and  old  age  men  undergo. 

342.  Mortals  who  make  Thirst  their  leader, 
Like  hunted  hare  run  to  and  fro ; 
Bound  in  Fetters  and  bonds, 

Pain  do  they  undergo  long  and  repeatedly. 

343.  Mortals  who  make  Thirst  their  leader, 
Like  hunted  hare  run  to  and  fro ; 
Thirst  therefore  a  monk  should  put  away, 
Longing  for  his  own  passionlessness. 

344.  He  who,  free  from  desire,  is  inclined  thereto, — 
Who,  from  desire  delivered,  runs  to  that  very 

same, — 


82  HYMNS  OF  THE  FAITH. 

Only  behold  that  individual : 

He  runneth  into  bondage  when  delivered. 

345.  The  wise  say  not  that  bond  is  strong 
Which  iron,  wooden,  hempen  is : 
Far  firmer  is  regard  for  gems, 

For  ornaments,  for  sons  and  wives. 

346.  That  bond  the  wise  call  strong 
Which,  dragging  loose,  is  hard  to  untie : 
When  men  have  cut  this  too,    they  leave   the 

world, 
Without  cares,  renouncing  lust  and  ease. 

347.  Those  who  are  dyed  with  passion  follow 
The  self-made  stream,  as  a  spider  his  web  : 
When  they  have  cut  this  too,  wise  men  walk  on 
Without  cares,  all  pain  renounced. 

348.  If  thou  wouldst  cross  to  yonder  shore, 
Give  up  the  former  and  the  latter  things, 
And  what  is  midmost : 

With  mind  on  every  side  emancipated, 
Thou  shalt  not  enter  birth  and  old  age  again. 

349.  For  a  man  distressed  by  conjectures, 

With  passions  vehement,  observing  what  is  fair, 

Thirst  groweth  more; 

He  maketh  bondage  strong. 


HYMNS  OF  THE  FAITH.  83 

350.  But  he  whose  joy  is  quieting  conjectures, 
Who,   mindful  always,   contemplateth  foulness, 
He  will  abolish,  he  will  cut  the  Tempter's  bond. 

351.  He  who  hath  reached  the  consummation,   un- 

dismayed, 

Devoid  of  Thirst  and  guiltless, 
The  thorns  of  being  he  hath  cut  away : 
This  complex  form  his  last  [will  be]. 

352.  Devoid  of  Thirst,  without  attachment, 
In  etymology  and  metre  skilled, 
Knowing  the  letters'  order,  first  and  last, 
He  indeed  doth  his  last  body  bear, 

He  is  called  the  Great  of  Intellect. 

353.  O'ercoming  all  and  knowing  all  am  I; 
By  all  conditions  undefiled, 

Renouncing  all,  by  Thirst's  destruction  freed, 
Having  myself  supremely  understood, 
Whom  may  I  teach  ? 

354.  The  gift  of  truth  o'ercometh  every  gift, 
The  taste  of  truth  o'ercometh  every  taste, 
Delight  in  truth  o'ercometh  all  delight, 
And  Thirst  destroyed  o'ercometh  every  pain. 

355.  Possessions  kill  the  fool, 

But  never  those  who  seek  the  farther  shore; 
The  fool,  by  thirst  of  possession,  killeth  himself 
as  others. 


84  HYMNS  OF  THE  FAITH. 

356.   Weeds  are  the  plague  of  fields  : 
This  race  is  passion-plagued. 
Therefore  to  give  unto  the  passionless 
Hath  great  reward. 

357-  Weeds  are  the  plague  of  fields : 
This  race  is  plagued  by  hate. 
Therefore  to  give  to  those  of  hatred  void 
Hath  great  reward. 

358.  Weeds  are  the  plague  of  fields  : 
This  race  is  plagued  by  folly. 
Therefore  to  give  to  those  devoid  of  folly 
Hath  great  reward. 

359-  Weeds  are  the  plague  of  fields : 
This  race  is  plagued  by  wishes. 
Therefore  to  give  to  those  exempt  from  wishes 
Hath  great  reward. 

NOTES  TO  CHAPTER  XXIV. 

353.  This  stanza  was  uttered  by  Buddha  soon  after  his  En- 
lightenment.    (Sacred  Books  of  the  East,  Vol.  XIII,  p.  91.) 

354.  "Truth,"  dhammo.     Cf.  Psalm  cxix.  103. 

355.  The  last  line  is  literally  rendered.     It  may  mean  either, 
"as  well  as  others "  (Fausboll) ;  or,    "as  if  others,"  i.  e.  "as  if 
aliens "=" as  if  his  own  enemy"  (Max  Miiller  and  Hti). 

356.  Cf.  Mark  ix.  41. 


XXV.  THE  MONK. 

360.  Good  is  a  continence  of  eye, 
A  continence  of  ear  is  good  ; 
Good  is  a  continence  of  nose, 
A  continence  of  tongue  is  good. 

361.  Good  is  a  continence  of  body, 
And  good  a  continence  of  speech ; 
A  continence  of  mind  is  good, 
And  good  is  continence  every  way : 
The  monk  in  every  way  contained, 
From  all  pain  is  delivered. 

362.  Restrained  in  hand,  in  foot  restrained, 

In  speech  restrained,  restrained  to  the  uttermost 

Delighting  inwardly,  composed, 

Alone,  contented,  him  they  call  a  monk. 

363.  The  monk  of  mouth  restrained, 
Reciting  texts  without  conceit, 
Illuminates  the  meaning  and  the  Doctrine : 
Sweet  is  the  speech  of  such. 

364.  The  Doctrine  is  his  garden,  his  delight ; 
On  Doctrine  thinking  oft, 


86  HYMNS  OF  THE  FAITH. 

The  monk  remembereth  the  Doctrine, 
And  from  the  Gospel  falleth  not  away. 

365.  His  own  share  let  him  not  despise, 
Nor  walk  in  envy  of  others : 

The  monk  who  others  envieth 
Attaineth  not  to  Trance. 

366.  If  a  monk  should  receive  but  little, 
His  own  share  let  him  not  despise : 
Him  do  the  angels  praise, 

When  pure-lived,  unremitting. 

367.  He  who  in  no  wise  maketh  Name  and  Form  his 

own, 

Who  mourneth  not  for  that  which  is  no  more, 
He  indeed  is  called  a  monk. 

368.  The  monk  who  liveth  in  love, 
Convinced  of  the  Buddha's  religion, 
The  happy  place  of  peace  may  reach, 
Where  stilled  are  life's  constituents. 

369.  Empty,  O  monk,  this  boat : 
Emptied  by  thee,  'twill  lightly  go ; 
When  passion  and  hatred  are  cut  away, 
Into  Nirvana  thou  shalt  enter  then. 

370.  Cut  off  the  Five,  renounce  the  Five, 
And  practise  Five  besides : 


HYMNS  OF  THE  FAITH.  87 

The  monk  escaping  from  attachments  five 
Is  called  a  flood-crossed  one. 

371.  Be  rapt,  O  monk,  and  be  not  careless, 

Let  not  thine  heart  in  the  sense-pleasures  whirl, 
Lest,  careless,  thou  the  iron  ball  shouldst  gorge, 
And  burning  cry:  "'Tis  pain  !" 

372.  Unto  the  unintelligent  no  trance, 
Unto  the  unintranced  no  intellect : 

With  whom  there  is  both  trance  and  intellect 
Truly  is  he  unto  Nirvana  nigh. 

373.  Unto  the  monk  entering  his  empty  house 
With  heart  at  peace 

Delight  unearthly  is, 

To  him  who  clearly  seeth  Doctrine  true. 

374.  When  one  hath  grasped 

Of  Elements  the  origin  and  lapse 

He  gains  the  immortal  joy  and  ecstasy 

Of  those  who  understand. 

375.  Now  this  is  the  beginning  here  below 
Unto  a  monk  intelligent : 
Guarded  faculties,  contentment, 
And  restraint  under  the  Confessional ; 
Cultivate  lovely  friends, 
Pure-lived  and  unremitting. 


88  HYMNS  OF  THE  FAITH. 

376.  Let  him  be  neighborly  and  well-mannered ; 
Then,  in  the  fulness  of  ecstasy, 

Will  he  make  an  end  of  pain. 

377.  E'en  as  the  aloes  sheds  its  withered  flowers, 
So,  monks,  both  passion  and  hate  shed  ye. 

378.  Quiet  in  body  and  of  quiet  speech, 
Mentally  quiet  and  well  composed, 

The  monk  who  this  world's  baits  hath  voided 
Is  called  a  Quietist. 

379.  By  self  exhort  thyself, 
Examine  self  by  self : 
Self-guarded  and  collected, 
Thou  shalt,  O  monk,  live  happily. 

380.  For  self  is  lord  of  self, 
Oneself  is  his  own  destiny : 
Curb  thyself  therefore, 

As  a  merchant  a  goodly  steed. 

381.  A  monk  is  full  of  ecstasy 

When  of  Buddha's  religion  convinced ; 
The  happy  place  of  peace  he  may  attain, 
Where  stilled  are  life's  constituents. 

382.  The  monk  yet  young 

Who  unto  Buddha's  religion  devoteth  himself, 


HYMNS  OF  THE  FAITH.  89 

Brighteneth  this  world, 

As  the  moon  from  cloud  set  free. 

NOTES  TO  CHAPTER  XXV. 

This  chapter  on  the  Monk  necessarily  relates  to  him  tech- 
nically, and  one  of  his  chief  duties  was  to  recite  the  Canon.  See 
Stanzas  19  and  20,  259,  and  note  to  249.  The  Prikrit  text,  how- 
ever, in  Stanza  363,  betrays  a  various  reading:  "speaking  little" 
instead  of  "reciting  Mantras." 

363.  Mantabhd&t,  "reciting  Mantras,"  is  rendered  "speak- 
ing wisely,"  by  Max  Miiller,  Childers,  Hu,  and  Fausboll.  But  this 
whole  passage  evidently  relates  to  the  recitation  of  the  Dhammo. 

365,  366.  ' '  His  own  share  "  refers  to  the  portion  for  recitation. 
Monks  were  jealous  about  this.  See  Max  Miiller's  note  to  Stanza  19. 

370.  The  commentary,  quoted  by  Fausboll,  indicates  that  tne 
last  five  mean  the  five  moral  faculties. 


XXVI.  THE  BRAHMIN. 

383.  Cut  off  the  stream  by  striving  ; 
Drive  out,  O  Brahmin,  lusts : 

When  thou  hast  known,  O  Brahmin,  the  Con- 
stituents' destruction, 
Then  art  thou  wise  in  what  is  increate. 

384.  When  in  two  things  (dhammS} 

The  Brahmin  to  the  farther  shore  hath  gone, 
All  Fetters  fall  away  from  him  who  knows. 

385.  For  whom  the  farther  shore,  the  hither, 
Or  neither  is  not  known, 

Painless  and  fetterless, 
Him  do  I  call  a  Brahmin. 

386.  Rapt,  blameless,  settled,  with  his  duties  done, 
Without  Depravities,  the  highest  goal  attained, 
Him  do  I  call  a  Brahmin. 

387.  By  day  shineth  the  sun, 
And  night  the  moon  illumes  ; 

In  armour  full  the  warrior  shines ; 
And  rapt  the  Brahmin  shineth ; 


HYMNS  OF  THE  FAITH.  91 

But  all  the  day  and  night 

In  splendor  shines  the  Buddha. 

388.  When  rid  of  evil  one  is  called  a  Brahmin, 
And  by  an  even  life  philosopher ; 

Making  the  stain  of  self  renounce  the  world, 
Thereby  an  hermit  one  is  called. 

389.  No  man  a  Brahmin  should  attack, 
Nor  should  a  Brahmin  him  revile : 
Woe  to  the  striker  of  a  Brahmin, 
More  woe  if  this  one  him  revile. 

390.  Unto  a  Brahmin  better  'tis  by  far 

When  from  things  dear  the  mind  is  weaned ; 
Whene'er  the  mind  turns  back  from  injuring, 
Then,  then  for  certain  pain  is  calmed. 

391.  For  whom  by  body,  speech  and  mind 
No  misdemeanor  is, 

In  these  three  points  restrained, 
Him  do  I  call  a  Brahmin. 

392.  So  soon  as  one  the  Doctrine  understandeth, 
Taught  by  the  thoroughly  Enlightened  One, 
Zealously  let  him  worship  it, 

As  a  Brahmin  the  fire  of  sacrifice. 

393.  Neither  by  braided  locks,  nor  yet  by  clan, 
Nor  birth,  a  Brahmin  is : 


92  HYMNS  OF  THE  FAITH. 

In  whom  both  truth  and  Doctrine  are, 
He  is  the  blest,  the  Brahmin  he. 

394.  Fool !  Of  what  use  to  thee  are  braided  locks  ? 
What  use  the  goat-skin  garb  ? 

Within  thee  there  is  ravening : 
The  outside  thou  makest  clean. 

395.  The  man  who  weareth  dusty  rags, 
Emaciate,  seamed  with  veins, 
Lone  in  the  forest  rapt, 

Him  do  I  call  a  Brahmin. 

396.  A  Brahmin  no  one  do  I  call 

Womb-born,   from   [Brahmin]    mother  sprung ; 

He  may  to  men  say,  "  Sirrah  !  " 

Wealthy  indeed  is  he : 

The  poor  who  is  not  grasping 

Him  do  I  call  a  Brahmin. 

397.  Whoso,  when  every  fetter  is  cut  off, 
Doth  tremble  not,     . 

From  ties  escaped,  unfettered, 
Him  do  I  call  a  Brahmin. 

398.  Whoso  hath  cut  the  latchet  and  the  strap, 
The  rope  and  all  concomitants, 

Hath    thrown   the  cross-bar   up,    and  is   awake 

{Buddha), 
Him  do  I  call  a  Brahmin. 


HYMNS  OF  THE  FAITH.  93 

399.  Whoso,  though  innocent,  endures  abuse, 
Yea,  stripes  and  bonds, — 

Patience  his  power,  and  power  his  army, — 
Him  I  call  a  Brahmin. 

400.  Unwrathful  and  devout, 
Virtuous,  free  from  appetite, 
Tamed,  and  indued  with  his  last  body, 
Him  I  call  a  Brahmin. 

401.  He  who,  like  water  on  a  lotus-leaf, 
Like  mustard-seed  upon  an  arrow-point, 
Sticks  not  in  lusts, 

Him  do  I  call  a  Brahmin. 

402.  Whoso  e'en  here  doth  know 
Destruction  of  the  pain  of  self, — 

His  burden  fallen,  the  unfettered  one, — 
Him  I  call  a  Brahmin. 

403.  Profound  in  intellect  and  wise, 

Skilled  in  what  is  and  what  is  not  the  way, 
The  highest  goal  attained, 
Him  do  I  call  a  Brahmin. 

404.  Aloof  alike  from  householders  and  homeless, 
No  house  frequenting,  frugal  in  his  wishes, 
Him  do  I  call  a  Brahmin. 

405.  Putting    away   violence   'mid    beings   weak    or 

strong, 


94  HYMNS  OF  THE  FAITH. 

Who  slayeth  not,  nor  slaughter  causeth, 
Him  I  call  a  Brahmin. 

406.  Among  the  intolerant  tolerant, 
Among  the  violent  extinct, 
Ungrasping  among  those  who  grasp, 
Him  do  I  call  a  Brahmin. 

407.  From  whom  both  passion,  hatred,  pride, 
Yea,  and  hypocrisy, 

As  mustard-seed  from  arrow-point  are  fallen, 
Him  do  I  call  a  Brahmin. 

408.  Kind  and  instructive  speech  he  speaketh  true, 
Whereby  no  one  he  may  offend  : 

Him  do  I  Brahmin  call. 

409.  Whoso  in  this  world  naught  ungiven  takes, — 
Whether  'tis  long  or  short, 

Small,  large,  or  good  or  bad, — 
Him  do  I  Brahmin  call. 

410.  For  whom  desires  are  known  not 
In  this  world  or  the  next, 
Desireless,  fetterless, — 

Him  do  I  Brahmin  call. 

411.  For  whom  abodes  are  known  not, 

By  knowledge  free  from  asking,  How? 
Who  hath  fast  hold  of  the  Immortal, 
Him  do  I  Brahmin  call. 


HYMNS  OF  THE  FAITH.  95 

412.  Whoso  in  this  world  merit,  demerit  both 
Transcends  the  bondage  of, — 
Sorrowless,  stainless,  pure  — 

Him  do  I  Brahmin  call. 

413.  Spotless  as  the  moon,  and  pure, 
Serene  and  unperturbed, 

With  pleasure's  fount  destroyed, 
Him  do  I  call  a  Brahmin. 

414.  Whoso  this  quagmire,  hard  to  pass,  hath  passed — 
Transmigration  and  folly — 

Crossed  to  the  farther  shore, 

Enrapt  and  guileless,  free  from  asking,  How  ? 

Clinging  to  naught — extinct — 

Him  do  I  call  a  Brahmin. 

415.  Whoso  in  this  world  hath  forsaken  lusts, 
And  homeless  goeth  forth, — 

The  fount  of  lust  destroyed, — 
Him  do  I  Brahmin  call. 

416.  Whoso  in  this  world  hath  forsaken  Thirst, 
And  homeless  goeth  forth, — 

The  fount  of  Thirst  destroyed, — 
Him  do  I  Brahmin  call. 

417.  The  human  yoke  renounced, 
The  yoke  divine  transcended  is, 
Yokeless  of  every  yoke : 

Him  do  I  call  a  Brahmin. 


96  HYMNS  OF  THE  FAITH. 

418.  Delight  renounced,  and  undelight, 
Cold,  with  substrata  gone, 

The  Hero,  who  hath  mastered  every  world 
Him  do  I  call  a  Brahmin. 

419.  Who  knoweth  everywhere  the  vanishing 
Of  beings,  and  their  resurrection  eke, 
He  who  hath  no  attachment, 
Auspicious  One  and  Buddha  : 

Him  do  I  call  a  Brahmin. 

420.  Whose  destiny  the  angels  do  not  know, 
Nor  genii  nor  men — 

Depravities  destroyed — the  Arahat : 
Him  do  I  Brahmin  call. 

421.  Whoso  before,  behind,  and  in  the  midst, 
Hath  naught  his  own, 

Possessing  nothing,  clinging  unto  naught : 
Him  do  I  call  a  Brahmin. 

422.  The  taurine  noble  Hero, 
Victorious  mighty  Seer, 

Guileless,  a  graduate,  yea,  a  Buddha : 
Him  do  I  Brahmin  call. 

423.  Who  knoweth  his  anterior  abodes, 
Who  seeth  heaven  and  hell, 

Who  birth-destruction  hath  attained, 
The  Sage,  accomplished  in  supernal  ken, 


HYMNS  OF  THE  FAITH.  97 

With  all  accomplishments  accomplished  : 
Him  do  I  call  a  Brahmin. 

NOTES  TO  CHAPTER  XXVI. 

388.  Punning  etymologies  again. 

394.  Cf.  Zech.  XIII.  4  ;  Luke  XI.  39. 

395.  The  second  line  occurs  in  the  Great  Epic.     (Max  M.) 

396.  From  here  to  the  end  we  have  a  triple  transmission  of  the 
text :  viz.,  in  the  present  book,  in  the  Sutta  NipSto,  and  the  Midd- 
ling Collection.     Line  3  is  literally  :  "  He  is  termed  a  Bho-caller," 
i.  e.,  one  who  says  Bho  ("  Sirrah")  to  every  one,  including  Bud- 
dhas  and  kings,  to  show  his  social  supremacy. 

402.  Ohitabhdro,  with  burden  laid  down  (Itivuttaka  44).  It 
is  a  favorite  phrase,  and  recalls  Christian's  burden  in  Bunyan. 

405,  line  i.     Literally,  "laying  aside  the  rod."     Cf.  Middling 
Collection,  Dialogue  86,  translated  in  The  Open  Court,  1900. 

406,  line  2.     Literally,  "extinct  among  rod-graspers."     "Ex- 
tinct" is  perhaps  too  literal,  but  "mild"  would  spoil  the  force 
and  the  association  with  Nirvina. 

412.  The  Prakrit  fragment  reads  "  Buddha  "  instead  of  "pure," 
which  in  Pali  or  Prdkrit  requires  only  the  change  of  a  single 
letter. 

417.      "  Yokeless,"  i.  e.  fetterless  or  without  attachment  (yogo). 

423.  "Heaven  and  hell,"  or  paradise  and  purgatory.  Some 
scholars  object  to  the  terms  heaven  and  hell  in  Buddhist  eschat- 
ology,  because  of  their  Christian  association  with  eternity.  But 
now  that  Talmudic  research  and  New  Testament  criticism  have 
shown  that  the  everlastingness,  at  least  of  hell,  was  by  no  means 
universally  admitted  among  the  founders  of  the  Christian  faith, 
any  such  objection  is  in  part  removed.  It  still  holds  good,  how- 
ever, with  regard  to  heaven  ;  for  did  not  Gotamo  interview  the 
archangel  Bakko,  and  inform  him  that  his  aeons  of  bliss  would  ex- 
pire ?  Accordingly,  I  have  generally  rendered  Saggo  by  "  Para- 
dise," but  in  this  final  flourish  of  rhetoric,  "  heaven "  is  pardon- 
able. 


GLOSSARY  OF  PALI  BUDDHIST 
TERMS. 


The  Arabic  (originally  Hindfl)  numbers  refer  to  the  stanzas ; 
the  Roman  to  the  chapters.  The  references  are  exhaustive  in  the 
most  important  cases,  but  passim  and  etc.  are  also  used  to  denote 
frequent  or  repeated  use.  In  Pali  every  noun  can  have  an  adjec- 
tival sense,  so  that  it  is  difficult  always  to  distinguish  between 
dukkho,  pdpo,  the  adjectives,  and  dukkham,  •pdpam,  the  nouns. 
In  these  two  cases,  however,  the  nouns,  as  often  occurs,  are  simply 
the  adjectives  in  the  neuter  gender. 

In  the  notes  I  have  given  the  abbreviated  form  of  neuter 
words  :  e.  g.,  citta,  pada,  for  ctttam,  padam  The  m  here  is  only 
a  true  m  when  followed  by  a  vowel  or  by  p,  b  or  m.  Generally  it 
is  merely  a  light  nasal.  But  in  the  case  of  masculine  nouns  I 
always  give  the  full  nominative  form  :  e.  g.,  dhammo,  instead  of 
the  stem-form,  dhamma.  Buddha,  however,  is  given  for  Buddho, 
because  it  is  now  an  English  word. 

Abhassaro,  200,  angel  of  splendor. 

abhinna',  423,  supernal  ken. 

adhammo,  84,  injustice. 

akkharo,  352,  letter  (of  the  alphabet). 

akusalam,  281,  wrong. 

anfisavo,  126,  sinless.     See  Asava. 

anatto,  279,  impersonal.     See  att&. 

annfi,  57,  96,  knowledge. 

anupadaya,  89,  when  fancy-free  (literally,  not  clinging). 

ap&yo,  423,  hell  (literally,  departure). 

apunnam,  309,  310,  demerit.     See  punnam. 

arahfi,  VII,  164,  420  etc.,  Arahat  (literally,  worthy).  It  is  the 
equivalent  of  the  Christian  word  "Saint." 

drimo,  188,  temple  garden  ;  364,  garden.  (Its  primitive  meaning 
of  garden  or  park  became  changed  into  that  of  Buddhist  mon- 
astery, because  rich  men  endowed  the  Order  with  parks  for 
residence). 


ioo  GLOSSARY. 

ariyo,  22,  79,  164,  206,  208,  elect ;  190,  IQI,  noble ;  236,  270,  Aryan. 

asabbho,  77,  wrong.1 

fisava,  9,  10,  89,  93,  94,  292,  293,  386,  420,  depravities ;  226,  253, 

passions ;  253,  272,  passional  (in  composition).     Rhys  Davids 

renders  this  by  "Intoxicants." 
aso,  97,  desire, 
atta,  88,  157 — 159,  282,  355,  himself;  XII,  159,  163,  380,  oneself; 

15,  16,  84,  217,  291,  own;  106,   107,   160,   161,   164,   165,  209, 

239.  285,  305,  322,  323,  379,  380,  388,  402,  self;   315,  327, 

379,  380,  thyself. 

atthangiko  maggo,  273,  eightfold  way  (of  Buddhist  ethics), 
avaso,  73,  302,  monastery, 
avijja,  243,  ignorance  (the  tenth  and  last  of  the  Fetters  that  bind 

man  to  personal  existence). 

bhanavaram,  196,  lection,  recital. 

bhavana,  301,  meditation. 

bhikkhu,  XXV  and  passim,  monk  ;  266,  mendicant,  monk  (bz's). 

bho,  396,  Sirrah  ! 

Brahmi,  105,  God ;  230,  Most  High.     (See  my  note  on  this  name 

in  The  Of  en  Court  for  April,  1900.) 
Brahmano,  XXVI,  etc.,  brahmin. 
Buddho,  XIV,  75,  255,  296,  368,  381,  382,  387,  419,  422,  Buddha; 

398,  awake  (its  real  meaning). 

cetiyam,  188,  memorial.    (It  afterwards  came  to  mean  a  memorial 

tree.) 

ceto,  39,  thought ;  79,  heart, 
cittam,  III,  13,  14,  33,  etc.,  88,  89,  116,  154,  183,  326,  371,  heart; 

138,  mind.     (Rhys  Davids  says  it  means  the  emotional  mind.) 
cuti,  419,  vanishing  (i.  e.  passing  from  one  existence  to  another). 

devaloko,  44,  45,  177,  angel-world. 

devo,  30,  56,  94,  181,  224,  god;  105,  230,  366,  420,  angel.  (The 
latter  is  a  better  translation  than  "god"  in  a  Buddhist  book. 
But  in  such  early  texts  as  this,  which  contain  some  popular 
elements,  the  word  has  hardly  lost  its  Brahmin  associations 
Moreover,  the  style  is  poetic,  and  "gods"  is  often  more  for- 
cible and  fitting.) 

1  We  have  not  pretended  to  give  all  the  ethical  synonyms  for  goodness, 
wickedness,  desire,  etc.,  or  we  could  hardly  stop  short  of  a  concordance. 


GLOSSARY.  roi 

dhammadharo,  259,  reciter  of  the  Doctrine  (the  regular  term  for 
one  who  knew  by  heart  the  Sutra  portion  of  the  Canon  :  dharo 
means  carrying). 

Dhammapadam,  44,  45,  Dhammapada;  102,  line  of  the  Doctrine. 
(It  was,  I  believe,  Rhys  Davids,  in  his  American  Lectures  of 
1895,  who  first  pointed  out  that  the  Dhammapada  was  a 
Hymn-book.) 

dhammiko,  84,  just. 

dhammo,  i,  2,  creature;  20,  64,  65,  70,  79,  86,  87,  115,  144,  190, 
205,  242,  259,  273,  297,  363,  364,  373,  392,  393,  doctrine 
(generally  meaning  the  Buddhist  religion  as  a  system,  and 
specifically  the  Sutra  portion  of  the  sacred  Canon)  ;  353,  con- 
dition ;  257,  261,  justice;  82,  176,  law;  279,  mental  state ;  46 
nature  ;  167-169,  266,  religion  ;  164,  right  (adj.) ;  24,  righteous  ; 
354,  truth. 

ditthi,  164,  167,  speculation  (literally,  sight  or  view). 

duggati,  17,  perdition;  240,  316-318,  world  of  woe.  (It  is  literally 
bad  going,  i.  e.  misfortune.) 

dukkatam,  314,  391,  misdemeanor  (a  technical  term  in  the  mon- 
astic discipline). 

dukkho,  painful;  dukkham,  pain;  i,  69,  117,  144,  153,  189,  191, 
192,  201,  202,  207,  221,  248,  275,  277-279,  291,  302,  331,  338, 
342,  347,  354,  361,  371,  376,  390,  402.  (The  word  means  both 
physical  and  mental  pain,  and  is  the  regular  Buddhist  term 
for  the  suffering  of  finite  existence.) 

gandhabbo  (Sanskrit  gandharvas),  105,  420,  genius. 

gatha,  101,  102,  poem.  (Gathd,  poetry,  was  one  of  the  ancient 
Nine  Divisions  of  the  sacred  Canon.) 

gati,  310,  future  state;  380,  420,  destiny. 

gato,  296-299,  intent  (literally,  gone.  It  is  important  because  en- 
tering into  the  composition  of  the  Master's  titles  :  Sugato  and 
Tath^gato.) 

Gotamo,  296-301  (Sanskrit  Gautamas,  contracted  into  the  stem- 
form  Gautama  by  European  usage.  It  was  the  family  name 
of  Buddha,  answering  to  our  Shakspeare,  etc.) 

icchS,  74,  desire. 

iddhi,  175,  miracle.     (A  good  enough  translation  in  poetry.     See 

my  note  on  this  word  in  The  Open  Court  for  June,  1900.) 
indriyam,  7,  94,  375,  faculty. 


102  GLOSSARY. 

isi,  281,  seer.     See  also  mabesi. 
issariyam,  73,  lordship. 

jano,  99,  worldling  ;  217,  common  folk, 
jhanam,  181,  372,  trance, 
jhayam,  395,  rapt. 

jhayf,  23,  meditative;  no,  in,  414,  enrapt;  276,  thoughtful;  386, 
387,  rapt. 

kalyanam,  116,  goodness. 

kimaguno,  371,  sense-pleasure. 

kSmo,  48,  83,  88,  99,  186,  187,  346,  383,  401,  415,  lust. 

kammam,  15,  16,  66-68,  71,  96,  127,  136,   173,  deed;  217,  affairs; 

281,  act. 

kasavam  vattham,  9,  yellow  garb, 
kayo,  259,  system  (literally  body), 
khandho,  202,  finite  element ;   374,  element, 
khattiyo,  294,  warrior  caste ;  387,  warrior, 
kusalam,  53,  183,  goodness, 
kusalo,  173,  good. 

labho,  75,  gain;  365,  share. 

maggo,  XX  passim,  way.     See  also  atthangiko  maggo. 

mahesi  (i.  e.  mahd  isi),  422,  mighty  seer. 

manaso,  348,  390,  mind.     (In  348  it  occurs  in  composition,  where 

a  becomes  §.. ) 
mano,  i,   2,  96,  116,  218,  233,  280,  281,  284,  301,  361,  390,  391, 

mind ;  234,  mentally  (in  the  instrumental  case,  manasd). 
mano,  74,  94,  150,  407,  pride  (one  of  the  Ten  Fetters), 
manto  (Sanskrit  mantras),  241,    prayer;  363,   text.     (In  Sanskrit 

the  term  is  applied  to  the  Rig  Veda. ) 
M4ro,  7,  8  (untranslated) ;  34,  37,  40,  46,  57,  105,  175,  274,  276, 

337.  350,  Tempter, 
micchaditthi,  316-318,  false  belief, 
micchasamkappo,  n,  false  resolve, 
moho,  251,  358,  414,  folly, 
muni,  49,  268,  269,  423,  sage. 

ndmarupo,  221,  367,  name  and  form. 

nekkhammam,  181,  272,  renunciation. 


GLOSSARY.  103 

nibb&nam,  23,  32,  75,  134,  184,  203,  204,  226,  285,  289,  369,  372, 

nirvana  (literally  extinction,  i.  e.  of  the  germs  that  lead  to 

physical  or  even  transcendental  existences), 
nibbuto,  406,  414,  extinct ;  196,  in  Nirvana, 
nirayo,  XXII,  passim,  126,  140,  hell.     (Like  the  hell  of  the  Zor- 

oastrians,  of  the  Jews  at  the  time  of  Christ,  and  of  Christ 

himself,  it  is  terminable.    Cf .  Matthew  v.  26 ;  Luke  xii.  59 ; 

also  verses  47,  48.) 
nirupadhi,  418,  with  substrata  gone, 
nirutti,  352,  etymology  (one  of  the  sciences  of  the  Brahmins.     In 

Buddhism  it  came  to  mean  exegesis  and  even  language  or 

dialect). 

pabbajito,  74,  184,  388,  hermit. 

pabbSjayam,  388,  making  [to]  renounce  the  world. 

pabbajjam,  302,  hermit-life. 

padam,  100,  sentence ;  101,  102,  line ;  273,  stanza ;  352,  metre ; 
381,  place. 

pamsukulam,  395,  dusty  rags. 

pandito,  VI,  passim,  scholar,  pandit. 

panna,  28,  38,  40,  59,  152,  229,  340,  372,  intellect ;  333,  intelli- 
gence ;  280,  Pure  Reason.  (Caroline  Rhys  Davids  prefers 
"science"  or  "  philosophy  "  rather  than  "  intellect "  or  "rea- 
son," saying  that  it  is  doubtful  whether  the  word  means  a 
function  or  an  aggregate  of  functioning,  or  both.  Stanza  152 
evidently  makes  it  mean  a  function.  Rhys  Davids  saysj^aw- 
nd  represents  higher  wisdom  over  against  empirical  opinion, 
diiihi.) 

pannavd,  84,  intelligent. 

panno,  375,  intelligent ;  403,  in  intellect. 

pdpadhammo,  307,  ill-natured. 

pipako,  66,  evil ;  78,  wicked. 

p&po,  p&pam,  IX,  passim,  evil,  wrong;  15,  17,  69,  71,  161,  165, 
173.  J76>  269,  330,  333,  388,  evil;  116,  117,  183,  wrong;  39, 
267,  412,  demerit. 

papanco,  195,  254,  phenomenon. 

param,  85,  yonder  shore. 

paribbajati,  415,  416,  to  go  forth. 

paribbdjo,  313,  hermit. 

parihdnam,  32,  to  be  lost  (lit.  loss). 


104  GLOSSARY. 

parinibbati,  126,  to  go  to  Nirvana, 
parinibbuto,  89,  attained  Nirvana, 
pasado,  249,  faith.  (In  prose  I  should  render  it  "conviction,"  to 

distinguish  it  from  saddhd.) 
pasanno,  368,  381,  convinced. 
Patimokkham,  185,  375,  Confessional, 
poriso,  97,  soul. 

pubbenivaso,  423,  anterior  abode, 
punno,  punnam,  39,  196,  267,  412,  merit;  116,  118,  right;  16,  18, 

122,  good,  goodness. 

pftja,  73,  honors  (the  regular  Hindfi  word  for  worship), 
puriso,  54,  soul ;  78,  152,  man. 

rago,  13,  14,  202,  251,  339,  347,  349,  356,  369,  377,  407,  passion; 

saddhd,  8,  144,  333,  faith. 

saddhammo,  38,  60,  182,  194,  364,  gospel  (literally,  good  doctrine, 

good  religion), 
saddho,  303,  believer. 

saggo,  126,  174,  178,  paradise ;  423   heaven. 
sahayS,  331,  fellowship, 
sahayatd,  61,  fellowship, 
sahayita,  330,  fellowship. 

sahitam,  19,  20,  portion  (i.  e.  portion  of  Scripture  allotted  for  re- 
citation.    Its  Sanskrit  form  Sariihita  means  a  sacred  text), 
samadhi,  144,  249,  250,  271,  365,  trance, 
samannam,  19,  20,  311,  philosophic  life, 
samannata,  332,  philosophic  life, 
samano,  142,  184,  254,  255,  264,  265,  388,  philosopher.     (See  my 

note  upon  this  word  in  The  Open  Court  for  April,  1900.) 
sambodhi-angani,  89,  articles  of  full  Enlightenment, 
sambuddho,  181,  real  Buddha, 
samgho,   190,    194,  298,    Order   (i.    e.   the   Buddhist  Church   or 

Brotherhood), 
samhito,  100,  composed, 
samkappo,  74,  imagination ;  147,  280,  resolve ;  339,  purpose.  (Right 

Resolve  is  the  second  step  in  the  Noble  Eightfold  Way.) 
samkhara,  (plural),  203,  existence;  255,  constituents  of  existence; 

277,  278,  compounds  of  existence ;  368,  381,  life's  constituents ; 

383,  constituents. 


GLOSSARY.  105 

sammaditthi,  319,  right  belief  (the  first  step  in  the  Noble  Eightfold 

Path), 
sammasambuddho,  59,  fully  Enlightened  One ;  187,  real  Buddha; 

392,  thoroughly  Enlightened  One. 
sammasamkappo,  12,  right  resolve, 
sampajo,  293,  conscious. 

samsaro,  60,  95,  414,  transmigration ;  153,  to  transmigrate, 
samyogo,  384,  fetter. 

samyojanam,  sannojanam,  221,  342,  397,  fetter, 
sannato.  104,  restrained, 
sanni,  253,  conscious. 
santavS,  378,  mentally  quiet, 
sappurisa  (plural),  83,  the  good, 
sappuriso,  208,  upright  soul, 
saranam,  188,  189,  190,  192,  refuge. 
sSsanam,  164,  183,  185,  368,  381,  382,  religion, 
sassato,  255,  eternal. 

sati,  293,  296-299,  mindfulness  (closely  allied  to  conscience). 
satimS,  91,  thoughtful, 
sato,  293,  350,  mindful, 
savako,  59,  75,  187,  195,  296-301,  disciple, 
sayam,  347,  self, 
sekho,  45,  disciple  (novice), 
silabbatam,  271,  ritual  (the  second  of  the  Ten  Fetters,  including 

all  kinds  of  external  religiosity), 
silam,  55,  57,  217,  303,  virtue;  333,  moral  life;  144,  229,  morals; 

289,  ethics. 

silani  (plural  of  foregoing),  10,  morals. 
silava",  56,  righteous;  84,  moral;  no,  400,  virtuous, 
sotipatti,  178,  entering  the  Path, 
subho,  349,  fair. 

Sugato,  285,  419,  Auspicious  One  (literally,  well  gone), 
suggati,  18,  bliss;  319,  world  of  bliss. 

tanhd,  XXIV,  passim,  187,  251,  416,  thirst ;  180,  desire. 

TathSgato,  254,  276,  Perfect  One.  (This  word  is  really  untrans- 
latable, and  much  has  been  written  about  it.  Gato,  ' '  gone, " 
is  a  word  of  many  associations,  and  among  them  is  that  of 
destiny.  The  TathSgato  is  the  Man  of  Destiny.) 

thero,  260,  261,  elder. 


106  GLOSSARY. 

upapatti,  419,  resurrection  (i.  e.   re-birth,   whether  physical  or 

transcendental). 
upasampadS,  183,  initiation, 
upasanto,  378,  Quietist  (literally,  calmed). 

vinna'nam,  41,  consciousness.  (It  is  here  used  as  an  adjective  in 
the  masculine,  vinnano.) 

viriyam,  7,  8,  112,  will;  144,  power  of  will. 

visamkharam,  154,  eternity  (literally,  the  non -composite). 

vitakko,  349,  350,  conjecture.  (This  is  its  Sanskrit  meaning,  but 
its  general  one  in  Pali  is  conception  or  incipient  mental  ac- 
tivity.) 

vltarSgo,  99,  passionlessness. 

viveko,  75,  87,  seclusion. 

Yamaloko,  44,  45,  Hades. 

Yamo,  235,  237,  Pluto. 

yogo,  23,  yoga;  209,  abstraction;  282,  zeal;  417,  yoke. 

POSTSCRIPT. 

Stanzas  3-6  are  in  the  Middling  Collection,  Dialogue  128, 
which,  though  bearing  the  imprint  of  1900,  has  only  just  been 
issued  by  the  Pili  Text  Society.  The  verses  refer  to  the  famous 
quarrel  among  the  monks  at  Kosambi. 

Stanzas  176  and  308  are  found  in  the  Chinese  Middling  Col- 
lection, Sutra  14  (corresponding  to  No.  61  in  the  Pali).  The  Chi- 
nese version  was  translated  by  Sylvain  Levi  in  1896.  That  pro- 
found scholar  points  out  that  the  title  of  this  Sutra  among  Asoko's 
Rock  Edicts  indicates  a  Prakrit  rather  than  a  Pali  original.  More- 
over, the  Dhammapada  stanzas,  which  must  have  been  in  the  an- 
cient original  translated  into  Chinese  in  397,  are  absent  in  the 
Pili.  But  they  probably  were  formerly  therein,  and  were  taken 
thence  into  our  Hymns.  The  Chinese,  however,  agrees  in  the 
main  with  the  Pali,  so  that  we  are  carried  back  at  a  single  bound 
into  the  fourth  century.  The  fortunes  of  the  Canon  before  that 
period  are  still  under  debate,  but  there  can  be  no  doubt  about  the 
pre-Christian  antiquity  of  the  staple  of  it. 


GENERAL  INDEX. 


Abhidhammo,  xii. 

Afghanistan,  viii. 

Agama,  xii. 

Anando,  xii. 

Angani,  xi. 

Angel  of  Splendor,  51. 

Anguttara-Nikayo.    See  Numerical 

Collection. 
Arahat,  99. 
Aryan,  61. 
Asoko,  106. 
Axioms,  69. 

Bakko,  97. 

Beal,  Samuel,  xi,  xii,  xiii,  69,  71. 

Bhikkhu,  65. 

Bho,  97. 

Bo-Tree  Hymn,  38. 

Body,  ii. 

Book  of  the  Great  Decease,  21. 

BrahmS,  5. 

Brahmacaryam,  38. 

Brahmins,  103. 

Bread,  spiritual,  24. 

Buddha,  xi,  xii,  48,  61,  79,   84,    105; 

First  Sermon  of,  69 ;  words  of,  xiii. 
Buddhism,  influence  of,  x;  tolerance 

of,  44. 

Buddhist  Order,  104. 
Buddhists,  69. 
Bunyan,  97. 
Burmah,  viii. 
Burns,  Robert,  vii. 

Cambodia,  viii. 
Cambridges,  the,  x. 
Canon.    See  Pali  Canon. 
Carus,  Paul,  5,  71. 
Ceylon,  viii,  x. 


Chicago,  x. 

Childers,  Robert  Caesar,  89. 

China,  viii. 

Chinese  Buddhist  literature,  viii, 

xii,  xiii,  106. 

Chinese  Dhammapada,  xi,  xiii. 
Chinese  language,  xii. 
Chinese  pilgrims,  x. 
Chinese  Turkestan,  vii,  8,  73. 
Christians,  viii. 
Chroniclers,  xi. 
Citta,  ii. 

Clementines,  viii. 
Confessional,  104. 
Copenhagen,  ix,  x. 

Dclnam,  44. 

Davids,  Caroline  Rhys,  103. 

Davids,  T.  W.  Rhys,  xiii,  ii,  35,  38, 
too,  101,  103. 

Deuteronomy,  Hindu,  vii. 

Devil,  5. 

Devo,  xiii. 

Dhammadharo,  65. 

Dhammapada,  vii,  15,  25;  editions 
of,  ix.  xi ;  meaning  of,  ix,  xi ;  Par- 
able Recension  of,  xi,  xiii. 

Dhainmo,  5,  89. 

DhanapSlo.     See  Wealth-Keeper. 

DharmatrStas,  viii. 

Siavoia,  II. 

Digha-Nikayo.     See  Long  Collection. 

Discipline,  vii. 

Eightfold  Way,  69. 
Enlightenment,  84. 
Epic,  Great,  vii,  07. 
Essene,  69. 


io8 


GENERAL  INDEX. 


Fausboll,  Vincent,  ix,  5,  11,  28,  84,  89. 
Four  Truths,  69. 

Gfithri,  xi,  xii. 
God,  100. 
Golden  Rule,  35. 
Gotamo,  73. 
Gospel,  ii. 
Gospels,  73. 
Gray,  James,  ix. 

Hades,  106. 

Heart,  n,  35. 

Heaven,  97. 

Hell,  97,  103. 

Hibbert  Lectures,  xiii. 

Himalayas,  x. 

HindO  numerals,  gg. 

Hindus,  viii. 

Hfl,  Fernand,  ix,  15,  28,  84,  8g. 

Hwang-wu,  xiii. 

Indra  (properly  Indras),  7. 
Indus,  x,  77. 
Isi,  69. 
Itivuttaka,  97 

Japan,  viii. 
Jesus,  73. 
Jews,  103. 

Kern,  Heinrich,  viii. 
Khawattta,  76. 

Khuddaka-Nikayo.    See  Short  Col- 
lection. 

Kosambi  quarrel,  106. 
Kumarakassapo,  48. 

Lanman,  Charles  R.,  38. 
L6vi,  Sylvain,  106. 
Long  Collection,  xii,  48. 
Luke,  41,  71,  97,  103. 

Mahfibharata.     See  Epic. 
Majjhima-Nikuyo.     See  Middling 

Collection. 
Mantra,  89. 
Manu,  vii,  28. 
Mark,  41,  84. 
MaTo,  5. 
Matthew,  41,  71, 103. 


Middling  Collection,  xii,  44,  97,  106. 
Miracle,  101. 

Monkish  Hymn-Book,  vii,  ix. 
Muller,  F.  Max,  ix,  5,  15,  28,  84,  89. 

Naked  ascetics,  44. 
Neumann,  Karl  E.,  5. 
New  Testament,  97. 
Nirvfma,  44,  103. 
Numbers,  Buddhist,  xi. 
Numerical  Collection,  ix,  44. 

Open  Court,  44,  97,  100,  101,  104. 

Pada,  28. 

PSli,  vii,  ix. 

Pali  Canon,  vii,  xi,  xii,  89,  101,  106. 

Pan,  5. 

Paradise,  31,  97. 

Paronomasia,  54. 

PhSsukS,  38. 

Piyo,  54- 

Pluto,  61,  106. 

Poetry,  101. 

PrSkrit,  vii,  106. 

Prakrit  Dhammapada,  8,  73,  89,  97. 

Presbyter,  65. 

Psalms,  84. 

Puns,  65. 

Purgatory,  97. 

Quietist,  106. 

Reciters,  5,  61,  65,  89. 
Rig  Veda,  102. 
Rishi,  69. 
Rock  Edicts,  106. 

Sacred  Books  of  the  East,  ix,  84. 

Saint,  99. 

St.  Petersburgh,  x. 

SamkharS,  38. 

Sanskrit,  vii. 

Seven  Articles  of  Full  Enlighten- 
ment, 21. 

Shamans  (i.  e.,  satnanO,  Buddhist 
monks),  xii. 

Short  Collection,  title-page,  xii. 

Siam,  viii. 

Spiegel,  Friedrich,  ix. 

Sugato,  101. 


GENERAL  INDEX. 


109 


SUtras,  xii,  101. 
Sutta-Nip4to,  n,  41,  97. 
Suzuki,  Teitaro,  xiii. 
Swarga  (Pali  Saggo],  31,  97. 

Talmud,  97. 
Tathigato,  61,  101. 

Thera-Gatha.    See  Monkish    Hymn- 
Book. 
There,  65. 
Tibet,  viii. 
Tibetan  historian,  ix. 
Tibetans,  vii. 
Toleration,  44. 
Transcendentalists,  61. 


Tsiang-im,  xiii. 

Turkestan.    See  Chinese  Turkestan. 

VesSli  schism,  xi. 

Wai-chi-lan,  xiii. 
Warren,  Henry  C.,  38. 
Wealth-Keeper  (DhanapSlo),  79. 
Weber,  Albrecht,  ix. 

Yamo,  61. 
Yogo,  54. 

Zoroastrians,  103. 


OTHER  TRANSLATIONS  BY  A.  J.  EDMUNDS. 


LIVES  OF  MATTHEW,  MARK,  LUKE,  AND  JOHN.  Written  by  Jerome 
in  the  year  392,  based  upon  earlier  authorities.  Translated 
from  the  Latin,  with  notes,  by  Albert  J.  Edmunds.  Phila- 
delphia :  McVey,  1896,  12°,  pp.  u.  [Nearly  exhausted.] 

DOCUMENTS  IN  THE  HISTORY  OF  RELIGION.  Translated  and  edited 
by  Albert  J.  Edmunds.  No.  i  :  Early  Armenian  Canons. 
Philadelphia :  McVey,  1897,  8°,  pp.  8.  Price,  10  cents. 

THE  EARLIEST  LISTS  OF  NEW  TESTAMENT  BOOKS.  Collected  [and 
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delphia, 4°,  First  Month  28,  and  Second  Month  4,  1899.) 

A  DIALOGUE  ON  FORMER  EXISTENCE,  AND  ON  THE  MARVELLOUS 
BIRTH  AND  CAREER  OF  THE  BUDDHAS,  BETWEEN  GOTAMO  AND 
His  MONKS  :  being  the  fourteenth  Dialogue  in  the  Long  Col- 
lection of  the  Sacred  Scriptures  of  the  Buddhists.  Part  I. 
Translated  from  the  Pali  by  Albert  J.  Edmunds.  Philadel- 
phia :  McVey,  1899,  12°,  pp.  vii+i2.  Price,  25  cents.  [Fron- 
tispiece :  photo-lithograph  of  a  page  of  the  Siamese  Pili  text.] 

FIVE  TRADES  FORBIDDEN  BY  BUDDHA,  500  B.  C.  Translated  from 
the  Pali  (Numerical  Collection)  by  Albert  J.  Edmunds.  Phila- 
delphia :  McVey,  1900,  8°,  leaflet.  Price,  i  cent. 

GOSPEL  PARALLELS  FROM  PALI  TEXTS.  Translated  from  the  orig- 
inals, by  Albert  J.  Edmunds,  and  published  in  The  Open  Court 
(Chicago)  of  the  following  dates  : 

FEBRUARY,  1900. — The  Christ  Remains  [on  earth]  for  the  ^Eon. — Few 
Saved. — Ascension. — Supernatural  Birth. — Saviour  Unique. — Saving  Faith  in 
the  Lord.— He  Who  Sees  the  Truth  Sees  the  Lord.  [Condensed  in  Public 
Opinion:  New  York,  Feb.  15,  1900.  See  also  Orientalische  Bibliographic: 
Berlin,  1901.] 

APRIL,  1900. — The  Master  Remembers  a  Pre-existent  State. — Faith  to  Re 
move  Mountains. — The  Beloved  Disciple  Reaches  Heaven  Here. — The  Master 
Knows  God  and  His  Kingdom. — Missionary  Charge. — Eternal  Sin  (aj.iavi.ov 
ajxapn/fia). — Transfiguration. — Power  Over  Evil  Spirits  and  Association  with 
Angels. 

JUNE,  1900. — Psychical  Powers. — Display  of  the  Same  Forbidden. — Power 
Over  Serpents. — Saved  from  Hell. — Castes  Lost  in  the  Lord. — The  Second 
Coming. 

OCTOBER,  1900. — The  Penitent  Thief  (Angulimalo :  Middling  Collection 
Dialogue  No.  86).  Exhibiting  Buddha's  doctrine  of  the  New  Birth  and  the 
Forgiveness  of  Sins. 

JANUARY,  1901. — Apostolic  Succession.— Saving  Power  of  Belief.— The 
Logia  (Itivuttaka). 

JULY,  1901. — Buddha's  Discourse  on  the  End  of  the  World;  or,  The  Ser 
mon  on  the  Seven  Suns.  (Numerical  Collection  VII.  62.) 


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TOPINARD,  DR.  PAUL. 

SCIENCE  AND  FAITH. 

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BINET,  ALFRED. 

THE  PSYCHOLOGY  OF  REASONING. 

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THE  PSYCHIC  LIFE  OF  MICRO-ORGANISMS. 

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